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PRACTICAL EXPOSITION

EPISTLE OF ST. PAUL TO THE ROMANS

FIRST EPISTLE TO THE CORINTHIANS,

IN THE FORM OF

LECTURES,

INTENDED TO ASSIST THE PRACTICE OF DOMESTIC
INSTRUCTION AND DEVOTION.

By JOHN BIRD SUMNER, D.D.

LORD BISHOP OF CHESTER.

LONDON:
J. HATCH ARD AND SON, 187, PICCADILLY.

1843.

IS-

NAEU
€MJ0ELLII|

LIBRAR'/,

LONDON:
PRINTED BY G. J. PALMER, SAVOY STRKKT, STRAND.

Sss

CONTENTS.

ROMANS.

Lecture I. i. 1 — 13.

Paul's interest in the church at Rome, and desire to visit it

Page I

Lecture II. i. 13 — 17.
The nature and effects of the Gospel . . .6

Lecture III. i. 18—32.
The sinful character of the heathen world . . 12

Lecture IV. ii. 1 — 11.
The sinful character of the Jewish people . . 18

Lecture V. ii. 12 — 16.
The equal rule of divine judgment . . .23

Lecture VL ii. 17 — 29.
The Jews condemned for their hypocrisy, and dependence upon
outward forms . . . . .28

Lecture VII. iii. 1 — 8.
The dealings of God towards the Jews cleared from objections

33
b2

451

CONTENTS.

Lecture VIII. iii. 9 — 20.
The guilt of the Jewish uation proved

Lecture IX. iii. 21 — 31.
Man, justly condemned, is freely pardoned through the redemp-
tion that is in Christ Jesus . . . .42

Lecture X. iv. 1 — 8.
The nature of christian justification . . .47

Lecture XI. iv. 9 — 25.
The promise made to faith . . . .52

Lecture XII. v. 1 — 3.
The apostle's ground of confidence before God . . 53

Lecture XIII. v. 6 — 11.
The mercy of God in the atonement, an argument for the continu
ance of his mercy to the soul . . .62]

Lecture XIV. v. 12 — 17.
The ruin of mankind through Adam ; their restoration through!

Jesus Christ

Lecture XV. v. 18—21.

Tlie condemnation of mankind, through the judgment of God,

compared with his mercy in their salvation . 7 1

Lecture XVI. vi. 1 — 11.
Baptism, a death unto sin, and a new birth unto righteousness

Lecture XVII. vi. 12—17.'
The tyranny of sin, from which the Christian is delivered 8 \

Lecture XVIII. vi. 18—23.
The service and the recompense of sin, and of righteousness 88

Lecture XIX. vii. 1 — 13.
The Christian disciples not subject to the law of Moses . 92

CONTENTS. V

Lecture XX. vii. 14 — 2f).
The bondage of man under sin, and his dehverance through Jesus
Christ ...... 98

Lecture XXL viii. 1 — 7.
The eternal safety, and spiritual character of those that arc in
Christ Jesus ..... 104

Lecture XXI L viii. 8 — 15.
The corruption of the flesh, which is to be overcome by the Spirit
of God. . . . . . .107

Lecture XXIIL viii. IG, 17.
The witness of the Spirit to our adoption, as children of God

114

Lecture XXIV. viii. 18—27.
The ruined state of the world, and its need of restitution 1 20

Lecture XXV. viii. 28—30.
The merciful purpose of God towards his people . 1 25

' Lecture XXVI. viii. 31—39.
The certainty of God's love towards his people, a motive for
endurance unto the end . . . .130

Lecture XXVII. ix. 1—18.
The justice of God in rejecting the Jewish people . 135

Lecture XXVIII. ix. 19—33.
The justice of God in casting oflP the disobedient Jews, and receiv-
ing the repentant Gentiles . . . ]4i

Lecture XXIX. x. 1—11.
The way of salvation revealed in the Gospel . . 146

Lecture XXX. x. 12—21.
The duty of preaching the gospel to the Gentiles . 151

CONTENTS.

Lecture XXXI. xi. 1—10.
The difference between the beUeving and the unbeUeving Israelites

156

Lecture XXXII. xi. 11-^24.

The Gentiles an example of faith to the Jews, and the Jews
the Gentiles an example of unbelief . . . K

Lecture XXXIII. xi. 25 — 36.
The future faith and restoration of the Jews

16{

Lecture XXXIV. xii. 1—8.
The devotion of the heart to the service of God, the Christian'

sacrifice .....

Lecture XXXV. xii. 9—21.
The conduct required of Christians

Lecture XXXVI. xiii. 1—7.
Obedience to civil government enjoined

Lecture XXXVII. xiii. 8—14.
Christian love and holiness enjoined and encouraged

Lecture XXXVIII. xiv. 1—9.
Jesus Christ, the Christian's judge and Lord

173

17:

\8'i

195

Lecture XXXIX. xiv. 10—23.
The nature of the kingdom of God, righteousness, peace and joy i

191

Lecture XL. xv. 1 — 7.
Christians exhorted to mutual love and forbearance . 20^

Lecture XLI. xv. 8—13.
Joy and peace the proper result of Christian faith , 201

Lecture XLII. xv. 14 — 24.
Paul explains his purpose concerning a visit to Rome . 213

CONTENTS. yii

Lecture XLIII. xv. 25—33.
Paul purposes to convey to Jerusalem a contribution from the
Christians of Macedonia and Achaia . . 218

>. Lecture XLIV. xvi. 1 — 16.

The salutation of the apostle to many of the Roman Christians

223

Lecture XLV. xvi. 17 — 27.
The brethren are warned against divisions, and commended to God.

228

FIRST EPISTLE TO THE CORINTHIANS.

Lecture XLVL i. 1 — 9.
Causes of thankfulness in the church at Corinth . 235

Lecture XLVII. i. 10—17.
Warning against divisions and parties . . 240

Lecture XLVIII. i. 18—25.
The wisdom of the Gospel not understood by the unbeliever 245

Lecture XLIX. ii. 26—31.
The power of God manifested in establishing the Gospel 249

Lecture L. ii. 1 — 8.
The atonement made by Christ the sum of Paul's preaching 254

Lecture LI. ii. 9 — 16.
The doctrines of the Gospel revealed and received through the
Spirit of God ..... 259

Lecture LIL iii. 1 — 9.
Success in the work of the ministry dependent on the grace of
God ...... 264

Vlll

CONTENTS,

Lecture LIII. iii. 10 — 15.
The danger of false teaching, and of perverting truth by error 2Ci)

Lecture LIV. iii. 16, 1/.
The Christian is made the temple of God . . 2/4

Lecture LV. iii. 18—23.
God and not man the object of dignity and praise . 2/9

Lecture LVI. iv. 1 — 5.
A faithful stewardship referred to the judgment of God 284

Lecture LVIL iv. G — 13.
The Corinthians warned against pride and self-complacency 289

Lecture LVIIL iv. 14—21.
The Corinthians reminded of their obligations to Paul, and of his
authority ...... 294

Lecture LIX. v. 1 — 5.

The sin and punishment of a member of the church at Corinth 299

Lecture LX. v. 6 — 13.

The society of the wicked must be abandoned .

303

Lecture LXI. vi. 1 — 11.
The Corinthians reminded of the holiness required of them 308

Lecture LXIL vi. 12—20.
The necessity of self-denial and sanctification

Lecture LXIIL vii. 1 — 17.
Instructions regarding marriage

Lecture LXIV. vii. 18—24.
Outward circumstances not altered by the Gospel

Lecture LXV. vii. 25 — 40.
Further instructions regarding marriage

313

318

323

328

CONTENTS. ix

Lecture LXVI. viii. 1 — l.i.
Idolatrous feasts to be avoided by Christians . . 333

Lecture LXVIL ix. 1, 2.
The Corinthian church the proof of Paul's apostlcship . 338

Lecture LXVIIL k. 3—12.
Paul asserts his claim for maintenance from those to whom he
preached . . . . . .343

Lecture LXIX. ix. 13—23.
Paul asserts his disinterestedness . . .348

Lecture LXX. ix. 24 — 2/.
Christians exhorted to labour and self-denial . . 353

Lecture LXXL x. 1 — 11.
The danger of abusing the favour of God . . 358

Lecture LXXH. x. 12, 13.

On temptations . . . . .363

Lecture LXXIII. x. 14—22.
Idolatrous feasts to be shunned . . . 367

Lecture LXXIV. x. 23—33.
Circumspect behaviour required in Christians . . 372

Lecture LXXV. xi. 1 — 16.
Directions concerning public worship . . . 377

Lecture LXXVI. xi. 17 — 26.
Errors in the administration of the Lord's Supper . 382

Lecture LXXVII. xi. 27—34.
The nature of divine judgments . . .387

Lecture LXXVIIL xii. 1—3.
The true test of spiritual gifts . . . .392

X CONTENTS.

Lecture LXXIX. xii. 4—11.
Various gifts of the Spirit ....

Lecture LXXX. xii. 12—26.
The different members of the church worthy of the same esteem

403

Lecture LXXXL xii. 2/ — 31.
Union of various offices in the service of Christ .

409

Lecture LXXXIL xiii. 1 — 7.
The excellence of charity

Lecture LXXXIIL xiii. 8—13.
Faith, Hope, and Charity

413

419

Lecture LXXXIV. xiv. 1—12.
Spiritual gifts must be used for the purpose of instruction 424

Lecture LXXXV. xiv. 13—25.
The necessity of speaking to edification

429

Lecture LXXXVI. xiv. 26—40.
Order to be observed in rehgious assemblies

435

Lecture LXXXVII. xv. 1—11.
The certainty of Christ's resurrection .

440

Lecture LXXXVIIL xv. 12—19.
Necessity to Christians of a Resurrection .

Lecture LXXXIX. xv. 20—28.
The kingdom of Christ dehvered up to the Father

445

450

Lecture XC. xv. 29 — 34.

Reasons for beheving the Resurrection .

455

CONTENTS. xi

Lecture XCI. xv. 35 — 19.
Objections against the Resurrection answered . . 4QQ

Lecture XCIL xv. 50 — 58.
Victory over death through Jesus Christ . . 4G5

Lecture XCIH. xvi. 1 — 9.
Paul's reasons for remaining at Ephesus . . 470

Lecture XCIV. xvi. 10—24.
Timotheus and Stephanas commended. Love of Jesus Christ
enjoined . . . . . .4/5

PREFATORY REMARKS

THE DOCTRINE OF JUSTIFICATION

AS PROPOUNDED IN

THE EPISTLE TO THE ROMANS.

St. Paul's Epistle to the Romans is so univer-
sally distinguished as containing the most systematic
account of man's redemption, that it may be proper
to make a few prefatory remarks upon the general
argument, before entering upon the particular expo-
sition. Especially as the doctrine so clearly pro-
pounded and so strongly enforced in this epistle ; the
doctrine of justification by faith, is often as-
sailed, often misrepresented, often misconceived.

Yet it is, in fact, the basis of the gospel revela-
tion ; and the question, whether we are justified by
faith, or no, is in reality the question, whether we
have, or not, an interest, a personal interest, in the
covenant of the taospel. For by faith alone can
that interest be obtained.

XIV

PREFACE.

The Gospel revelation sets out upon the assump-
tion, that the state of mankind is a state of moral
ruin, and consequent condemnation. In what man-
ner and by what circumstances they were brought
into such a state, is not discussed at any length. A
few sentences incidentally occurring in this Epistle,
contain nearly all that is said in the New Testament
concerning the origin of the evil.^ But the ruin is
implied throughout.

" So God loved the world, that he gave his only
begotten Son, that whosoever believeth in him should
not perish, but have everlasting life."^

" The Son of man is come to save that which was
lost:''

" God sent not his Son into the world to condemn
the world, but that the world through him might be
saved:' ^

" Ye will not come unto me, that ye might have

me.

" The hour is coming, and now is, when the dead
shall hear the voice of the Son of God, and they
that hear shall live."^

These passages, and every reader of the New Tes-
tament is aware how largely they might be multi-

1 Ch. V. 12—21.
3 Matt, xviii. 11.
I * John V. 40.

2 John iii. 16.
* John iii. 16.
6 John V. 25.

PREFACE. XV

plied — all concur in either positively iiffirming, or
virtually implying that the spiritual condition of
mankind is a state out of which they need to be
delivered, and out of which there is an intention of
delivering them.

The next question must relate to the method of
their restoration. Is it to be effected by an in-
trinsic process, or to proceed from some foreign and
external source? Is it to depend on what man is
to do in his own person, or on what is wrought for
him by another ?

Either mode is conceivable. Here are persons in
a state of condemnation : and the question is, How
are they to be accounted righteous, how justified
before God? In the Old Testament the prophets
declared, " Let the wicked forsake his way, and the
unrighteous man his thoughts, and return unto the
Lord, for he will have mercy upon him ; and unto
our God, for he will abundantly pardon."^ " When
the wicked man turneth away from his wickedness
that he hath committed, and doeth that which is
lawful and right, he shall save his soul alive." ^
Therefore, as far as appears from these passages,
when David,^ or when Manasseh^ repented of their

^ Isa. Iv. 7. 8 Ezek. xviii. 27.

9 Ps. 11. 1 2 Chron. xxxiii. 12.

xvi PREFACE.

transgressions, humbled themselves before God,
" ceased to do evil, and learnt to do well," God was
pleased to pardon the sins into which they had fallen
through frailty, through temptation, through the in-
fluence of Satan, and to receive them again to fa-
vour, because of their repentance. In such a case,
the salvation of mankind might resemble the account
which is given of the cure of Naaman the Syrian,
when, in obedience to the command of Elisha, he
bathed seven times in the river Jordan, and was
recovered of his leprosy.- Naaman was healed
through what he did : and though there was much
that was miraculous, there was nothing that was
vicarious in his restoration.

The Gospel, however, takes a different line. The
deliverance which it proclaims, is altogether extrin-
sic : not dependent upon what man has done or is to
do ; but is already wrought ; and is to be received,
not gained: freely conferred, not wrought out by
repentance or obedience. The Gospel does not
speak in the words of the Law, " This do, and thou
shalt live :" but its language is, " Thy sins be for-
given thee : Go in peace."

Accordingly, the declaration of Jesus Christ re-
presents him as the sole and absolute author of sal-

• 2 Kings V.

rilEFACE. xvii

vation. When he revealed the purpose of his incar-
nation in the synagogue of his own city, Nazareth,
these were his words : " The Spirit of the Lord is
upon me, because he hath anointed me to heal the
hroken-hecQ'ted^ to preach deliverance to the captives,
and recov&i^y of sight to the blind, to set at liberty
them that are bruised." ^ When he commissioned his
messengers, this was the invitation they were to
convey : " Come unto me, all ye that labour and are
heavy laden, tm^ I will give you rest'' ^ The account
of the divine plan which he gave in the gospel
revelation is this : " God sent his Son into the
world... that the world through him might he saved'' ^
" He that believeth on him is not condemned ; he
that believeth not, is condemned already, because he
hath not believed in the name of the only begotten
Son of God." For the " Son of man came , ,,to give
his life a ransom for many''^

This revelation of the divine will, declared by our
Lord in his discourses, is reasoned upon and fully
explained by St. Paul: who sets forth the two
different ways in which man might be accounted
righteous before God. He might be justified by
complete obedience. It " should be our righteous-
ness, if we observed to do all the commandments

■» Luke iv. 18. * Matt. xi. 28.

' Johniii. 17. ' Matt. xx. 28.

XVllI

PREFACE.

before the Lord our God, as he hath commaiK
us."^ If, however, men are thus to be accepted on
account of that which they perform, their works
must be perfect, their obedience complete and uni-
versal. The language of Law is and can be but
one : it must condemn every one " that continueth
not in all things that are written in the law to do
them."^ And since no man ever has so continued,
or will continue ; (" for what man is he that liveth
and sinneth not?") therefore, by the works of the
law shall no flesh be justified before God : " being
justified freely by his grace through the redemption
that is in Christ Jesus." And the whole is summed
up by the apostles in a few decisive sentences.
" This is the record ; that God hath given to us eter-
nal life^ and this life is in his Son, He that hath
the Son hath life, and he that hath not the Son,
hath not life."^ " There is now no condemnation to
them that are in Christ Jesus." ^ " He bore our
sins in his own body." " He once suffered for sins,
the just for the unjust, that he might bring us to
God."2

Here, then, two states have been described ; a
state of condemnation, and a state of salvation ; and

7 Deut. vi. ^b.
9 1 John V. 11, 12.

8 Rom. iii. 19. Gal. iii. 14.
» Rom. viii. 1. ^\ Pet. u. 21. iii. 18.

PREFACE. xix

two parties have been brought before us, one requir-
ing deliverance, the other granting it : one in a
ruined condition, the other possessing the means of
repairing that ruin. The next question which arises
respects the mode in which the deliverance offered
by the one party, is to be secured by the other. It
were a possible case, that a propitiation should have
been made and accepted for the sins of men, and
that they whose sins were so blotted out, had
remained ignorant of the grounds of the mercy
shown them, or the means by which it was procured.
And indeed we know not the extent to which the
atonement is available to multitudes, whose ears
have never been gladdened here on earth with the
" tidings of great joy ;" to those righteous men who
desired to see the things which God in due time re-
vealed, but did not see them. The case is con-
ceivable. A rich benefactor might be made aware,
that a friend was involved in inextricable debt ; he
might satisfy the obligations, and relieve him from
the threatened ruin ; and the debtor himself know
nothing more than that his debts did not appear
against him.

This, however, is not the actual case, as regards
those to whom " the redemption that is in Christ
Jesus" is revealed. That is first wrought out by the
sacrifice of the cross, and then proposed to man's

XX PREFACE.

acceptance. The benefit is to be obtained by a
personal ap])ropriation of that sacrifice to ourselves;
that personal appropriation of which Faith is the
secret instrument, and Baptism the outward seal.

So the Lord declared: " He that heareth my
wm^d^ and bclicfveth on him that sent me, hath ever-
lasting life ; and shall not come into condemnation,
but is passed from death unto life." 3 I am the
resurrection and the life : he that believeth on me,
though he were dead, yet shall he live ; and he that
liveth and believeth on me, shall never die. Be-
lievest thou this?"* "All that the Father giveth
me, shall come to me: and him that cometh unto
me I will in no wise cast out."^ " My sheep hear my
voice ; and I know them, and they follow me ; and
I give unto them eternal life ; and they shall never
perish, neither shall any pluck them out of my
hand."^

In accordance with these promises, the apostles
delivered their message. " Repent and he baptized,
in the name of Jesus Christ for the remission of sins,
and ye shall receive the gift of the Holy Ghost." ^
" Believe in the Lord Jesus Christ, and thou shalt be
saved, and thine house."^ " If thou confess with thy

< John V. 24. 4 John xi. 25.

\ Jolui vi. :\7. '' John x. 27, 28.

T Acts ii. 38. 8 Acts xiv. 13.

II
I

PREFACK xxi

jiimtth the Lord Jems, and believe in thine heart
that God hath raised him from the dead, thou shalt
be saved."^ When Philip explained to the Ethio-
])ian how the prophecies of Isaiah which he had been
reading as he journeyed were fulfilled in the person
of Jesus Christ: how it was he who had been " led as
a sheep to the slaughter," and " whose life was taken
from the earth ;"^ he exclaimed, " See, here is water ;
what doth hinder me to be baptized ? And Philip
said, If thou believest with all thine heart, thou
niayest. And he answered and said, I believe that
Jesus Christ is the Son of God." I believe that it is
he " whom God hath sent to be a Prince and a
Saviour :" he who should " redeem Israel." Then
Philip baptized him; and "he went on his way
rejoicing."

Here, then, is one, who perceived that he needed
something which he had not : something whereby he
might be justified before God, and obtain reconcilia-
tion with him. He perceived that what he needed
was in Christ Jesus ; that peace with God was to be
l)rocured through his propitiation : he believed that
Jesus was the Son of God, " the Lamb of God, which
taketli away the sins of the world." Therefore he
claimed to himself the benefit, in the prescribed way,

'J Rom. X. 9. ^ Acts viii. 26—39.

xxii PREFACE.

being baptized in the name of the Lord Jesus. And
thus he was accounted righteous before God, who
before was not accounted righteous; he, at least,
who had no reason to presume upon his acceptance
had now become partaker of an actual covenant, h]
which God had declared that whoever entered inl
it, is passed from death unto life.^

What then was the difference between this Ethio-
pian, and the many Jews with whom Paul remon-
strated and said, " It was necessary that the word oi
God should first be spoken unto you: but seeing
that ye put it from you, and count yourselves
worthy of eternal life, Lo, we turn unto the Gen^
tiles ?"3 The difference was simply, that th<
Ethiopian believed the words spoken by the aposth
and the Jews believed them not. The Jews trustee
that they were already possessed of God's favour, an<
refused to believe that eternal life was in Jesi
Christ. The Ethiopian believed, that having ii
himself the sentence of death, through the atone
ment of Christ that sentence might be reversec
Therefore he " attained to that righteousness,
which Israel did not attain."*

This it is, to be " justified by faith." And thus
is, that they who believe are justified, whilst they

« See John v. 21. ^ Acts xiii. 46. * Rom. ix. 31.

PREFACE. xxiii

who believe not, are condemned. Our Lord sets
before us as an example the case of the Israelites in
the wilderness. For them there was one remedy ;
to look upon the brazen serpent which Moses was
directed to raise.* If any had refused to look up,
denying that the image could convey a cure ; their
plague must remain upon them. So likewise for
Noah, when the deluge was impending, there w^as
one mode of preservation : " Being w arned of God,
he prepared an ark for the saving of his house." ^
But if like the rest of his generation, he had mocked
at the threatened danger, and refused to betake him-
self to the refuge, he too must have perished in the
waters. These are examples of the way, in which,
when God has revealed " one name under heaven,
and no other,"^ whereby man may be saved; they
who believe in that name are justified, and they who
believe not, are condemned. God has provided an
ark, and they refuse to enter it. God has pointed
out a rock on which they may fix their house, and
be secure for eternity; but they build on another
foundation, and when the waters rise, their house
must be overthrown.

When, therefore, Paul says, that faith is counted
to us for righteousness ; or when our church says,

5 John iii. 14. Numb. xxi. ^ Gen. vi. Heb. xi. 7.

' Actsiv. 12.

xxiv PREFACE.

that we are accounted righteous before God for the
merits of Jesus Christ by faith ; this must not be un-
derstood as if faith were a work of obedience or an
act of duty, which God accepts instead of other
duties or other obedience, and that therefore the
man who has faith, is justified, whilst the man who
has not faith, is condemned for wanting it.^ The
meaning is, that Christ has " redeemed from the
wrath to come " " as many as receive him, and be-
lieve in his name :" but that he must be trusted by
those whom he redeems : that his death must be
relied on, in order that it may be efficacious for sal-
vation : faith being, as it were, the graft by which a

8 At first sight this notion may appear to be countenanced by
the expression, Rom iv. 5, — " Abraham believed God, and it was
counted unto him for righteousness :" but the context disproves
such an idea. It will be seen that Paul's object is to show, not
that faith is meritorious, but that eternal life is gratuitous : not of
debt, but of grace. Abraham beUeved God, and it was counted to
him for righteousness. He staggered not at the promises of
God through unbelief, and therefore he obtained the promise.
So the Christian staggers not at the promise of eternal life through
Christ Jesus, and becomes heir of the kingdom.

At the same time, there is no doubt that the state of mind in
which faith is produced, has much that is pleasing to God : and
that self-righteousness, pride, hardness of heart, are commonly at
the root of unbelief : as our Lord often showed in his reproofs to
the Jews.

PREFACE. XXV

believer is united to the " true vine,"^ and separated
from the natural corrupt stock, to the root of which
the axe is laid.

The cures which our Lord performed illustrate this.
We are told, for instance, of a woman who pressed
through the crowd which surrounded him, till at last
she came near, and touched the hem of his garment.^
And immediately the plague under which she had
been long labouring was removed, and she felt within
herself that she was whole. He called her to him,
and when he had made all the by-standers ac-
quainted with the circumstances, " he said unto her,
Daughter, be of good comfort ; thy faith hath made
thee whole : go in peace."

What, then, had her faith done for her ? Nothing
more, than that it induced her to overcome all hin-
drances and discouragements, until she reached him
who as she believed could restore her. It was his
divine power, not her belief in that power, which
really effected her cure. Her faith was the cause of
her being healed, and without that faith the " virtue"
of Christ would not have been exercised in her behalf:
she would have remained under her malady. But it
was not by her faith, that her constitution was re-
covered. Her " faith made her whole," by bringing
lier to him who had power to heal.

y John XV. 5. ^ Luke viii. 43.

XX Vi

PREFACE.

Simple and evident as this seems, many of the
cavils which have been employed against the religion
of the Gospel arise from overlooking it. Some-
times men speak of faith, as if it were represented
as a virtue, in the same sense as honesty, or tempe-
rance, or charity, are virtues, and as if God had
revealed a reward to faith, which he refuses to tem-
perance, or charity, or honesty. Sometimes, again,
the counsels of God are charged with inconsistency,
because man is condemned for the want of that
which he cannot command by his own will. If a
fact be clearly proved, we are told that a man must
believe it. Whereas we cannot believe it, unless it
be proved to our satisfaction.

All this originates in misconception. Jesus Christ
is the Saviour of them that believe, and of them
only, just as a physician, who has the sole remedy
for some prevailing pestilence, is the preserver of
all who come to him for aid, but of no others. Con-
fidence in the physician brings the sufferer for
advice : faith in Jesus Christ brings the sinner to his
cross, trusting, that "whosoever shall call on the
name of the Lord, shall be saved."

But the worst and most injurious misrepresenta-
tion of this doctrine, is to say that it destroys " inhe-
rent righteousness ;" that a man justified by faith is
therefore exempt, or can consider himself exempt,

PREFACE. xxvii

from the necessity of obedience. Our Lord did not
set his disciples free from the obligations of duty,
when he showed that they could claim nothing for
the discharge of duty, and said, " Ye, when ye
have done all those things which are commanded
you, say. We are unprofitable servants; we have
done that which it was our duty to do."^ Neither
does St, Paul exempt the Roman Christians from the
obligation to holiness, when he affirms that " as by
the offence of one judgment came upon all unto
condemnation ; so by the righteousness of one the
free gift came upon all men unto justification of life."^
" To them that are in Christ Jesus there is no con-
demnation," because " the Lord hath laid on him
the iniquity of us all ;" but they that are in Christ
Jesus, " walk not after the flesh but after the Spi-
rit :" knowing, that " if w^e live after the flesh, we
shall die ; but if we through the Spirit do mortify
the deeds of the body, we shall live."* " For if
any man have not the Spirit of Christ, he is none of
his."

It may seem a nice distinction, to allow that a
man is not saved without good works, and yet to
deny that his works contribute to his justification.

'- Luke xvii. 10. » Rom. v. 18.

** See Rom. viii. 1—14.

XXVlll

PREFACE.

But though a nice distinction, it is perfectly intelli-
gible and reasonable. Above all, it is scriptural.
It is that conclusion from the whole volume of ante-
cedent revelation which St. Paul was empowered to
indite for the instruction and guidance of that world,
for which Christ died. Whereas to unite tosfether
two things so distinctly separated in the Christian
scheme, as man's justification and his sanctifica-
TiON, is, in effect, to devise a scheme of salvation for
ourselves. It confounds the new state in which we
are placed, with the new nature which we are to re-
ceive. It removes the distinction between what is,
and what is not, inherent in us : between what
Christ has done, and what he enables us to do.
Man's condition, without the satisfaction of Christ,
may be illustrated by that of Peter, when, being cast
into prison by Herod, he was sleeping between two
soldiers, bound with two chains:^ and the keepers
before the door kept the prison. An angel came,
raised him up, released him from his fetters, opened
the prison doors, and set him free. In all this
Peter had no more part, than man has in his justi-
fication. It is " the Lord our righteousness," who
'' delivei-s us from the wrath to come." But man
being thus delivered, is " sealed with the Holy
Spirit of ])romise," and walks befon* God in righte-

AcU xii. 5, ^c.

PREFACE. xxix

ousness and holiness; just as Peter gave proof of
the liberty which ho had attained by the angel's
power, when in his own power he hastened to the
house of Mary the mother of John, and joined the
assembly of the disciples.

This may serve as an illustration of the manner
in which the believer is first justified, and then
sanctified. He begins by perceiving himself lost,
and betaking himself to Christ for deliverance. He
proceeds to live, as his deliverer instructs him to
live, and enables him to live, and declares that he
must live, if he is to receive the benefit he desires.
But his instructor and strengthener, is still his de-
liverer ; even if his works were perfect, he is still
his deliverer, because without him he would have
been lying in darkness : but his works are not per-
fect, and need his constant thankfulness that they
are not his trust ; that his ground of confidence is
in Him who died for our sins, and rose again for our
justification : — though still he has no other evi-
dence of a title to depend upon his Lord and Sa-
viour, than the testimony of his conscience, that
denying ungodliness and worldly lusts, he is living
" righteously, soberly, and godly in this present world,"
and striving to " be perfect, even as his Father who
is in heaven is perfect."

So that the doctrine on whicli St. Paul insists, is

XXX PREFACE.

this : that the good works which the Christian per-
forms, whether before or after believing, are nc
meritorious cause of our salvation; have no share
in effecting our acceptance with God. And Si
James, when he affirms that " by works faith is made
perfect," does not mean that those works procure oui
reconciliation with God, but prove it ; and in declaring!
that " by works a man is justified, and not by faith
only,"^ he means that a man does not with his heart]
believe unto righteousness, who does not in his life
make confession unto salvation.^ " For not the)
hearers of the law are just before God, but the doers
of the law are justified."^ No others have been jus-l
tified before God. Known unto him are all things
from the beginning. And none are ever received
into his favour, whose " patient continuance in]
well doing" he has not foreseen.

There is, in truth, in the doctrine itself a provision!
against the licence which is sometimes alleged to
spring from it. The more the atonement of Christ
is dwelt upon, the greater will appear the heinousness
of sin, requiring such an expiation. St. Paul lays
great stress on this ; and repudiates the idea, that
those who have been " baptized into the death of J
Christ" for sin, " who believe in his death as a pro-
pitiation for sin," should yet admit it into their prac-
6 James ii. 14—26. 7 Rom. x. 10. 8 Rom. ii. 13.

PREFACE. xxxi

tice, instead of being deterred by the example which
that affords.9

And if anything can be relied on as the result of
experience, this may be fearlessly maintained, and
must be re-asserted whenever it is denied : viz. that
they who have most intimately understood, in their
o^vn hearts, the doctrine of justification by faith, have
been the most " careful to maintain good works :"
and that they who have most clearly proclaimed that
doctrine, in their public ministrations, have been the
most successful in producing, through the power of
the Holy Ghost, that "holiness" in others, "without
which no man shall see the Lord."

Still, in defiance of such experience, the doctrine of
justification by faith is exposed to perpetual cavil.
In the many, there is a sort of conventional appre-
hension of it, as if it must necessarily be connected
with licentiousness. And others, of larger informa-
tion, are swayed, unconsciously to themselves, by the
unwillingness of the heart to resign all pretensions
of its own : and are thus led to mix up and confound
together the merits of Christ and the works of Chris-
tians, till there remains no sure ground to rest
upon. They plead as their excuse, that morality and
works of righteousness are in danger. The same
accusation was made against the apostle himself
9 Rom. vi. 4.

XXXll

PREFACE.

He was obliged to meet the objection, "Shall ^y
then continue in sin, that grace may abound?'
" We be slanderously reported, and some affirm that'
we say. Let us do evil that good may come." It ij
no argument, therefore, against the scriptural trutl
of this doctrine, that it lies open to these imputa-
tions. Nay, rather, that such imputations are made,
is proof that the doctrine is scriptural. Most un-
questionably no other doctrine can be elicited froniBI
the Epistle which is considered in the present
volume. And I think it will be acknowledged b;^|
the attentive reader, that Paul speaks " according to
the wisdom given unto him," " whilst he unfolds the
mysterious counsels of God in the salvation of man
and that our Church has no reason to revise hei
Articles, when she declares it to be " a most whoh
some doctrine," that we are justified by faith only
" that we are accounted righteous before God only fo^
the merit of our Lord and Saviour Jesus Christ bl
faith, and not for our own works or deservings.'

Rom. vi. 1 . iii. 8.

«2Pet. iii. 15.

^ Art. xi.

EXPOSITORY LECTURES.

THE GENERAL EPISTLE TO THE ROMANS.^

LECTURE L

PAUL'S INTEREST IN THE CHRISTIAN CHURCH AT
ROME AND HIS DESIRE TO VISIT IT.

Romans i. 1 — 12.

1 . Paul, a servant of Jesus Christ, called to he an apostle,
separated unto the gospel of God,

2. ( Which he had promised afore hy his prophets in the
holy scriptures^

3. Concerning his Son Jesus Christ our Lord, which was
made of the seed of David according to the flesh ;

4. And declared to he the Son of God with power, ac-
cording to the spirit of holiness, hy the resurrection from the
dead :

5. Sy whom we have received grace and apostleship,for
ohedience to the faith among all nations, for his name :

6. Among whom are ye also the called of Jesus Christ :

7. To all that he in Rome, heloved of God, called to he
saints: Grace to you and peace from God our Father, and
the Lord Jesus Christ.

It was little to be expected, a few years before,
that this letter should be written. It was written

1 This epistle was written at Corinth, after Paul's second jour-
ney through Greece, as he was setting out towards Jerusalem,
A.D. 58, according to the most prohable calculations.

ROMANS I. 1—12.

by Paul, a servant of Jesus Christ, called to he
apostle, separated unto the gospel of God. Yet t
man, who had now received grace and apostleship, had
once been a persecutor of the apostles : and he who wai^|
now preaching the gospel throughout the world, had
formerly thought it his duty to oppose and persecute
all who believed in that Master, in whose service he
was now engaged. For " there is a way which may
seem right unto a man," though " the end thereof ar«|
the ways of death." ^ God had mercifully tunied Paul
aside from the error of his way, before it became
death to him.

And if it was strange that Paul should write this
letter, so it was equally strange that he should befll
WTiting it to Christians at Rome : — strange that there
should be men there called of Jesu^s Christ, beloved of^
God, called to be saints.

Some of these had been Jews, brought up in th<
same way of thinking with the apostle ; proud
the law of Moses, and jealous of everything which
seemed to rival it, or set it aside. These were now_
convinced that Jesm Christ was made of the seed
David according to the flesh, and declared to be the Sc
of God with power : the Messiah, whom their nation"
was expecting, to bless all the nations of the earth.
Others had been heathens, now beloved of God, instead
of whom they had been wont to worship idols : noTwl
called to be saints, who had hitherto not known the
meaning of holiness. These had been " convinced of
sin, and of righteousness, and of judgment ;"^ and were,
walking before God as his people, and waiting for
second coming of their Lord.

2fmm

' Prov. xiv. 12.

3 John x\i. 8.

ROMANS I. 1 — 12. 3

Such were the pei*sons to whom Paul wishes grace
(Did peace from God our Father, and the Lord Jesus
Christ. The eoinmon salutation of the world had
used to be, Life and happiness be with you ! That
of the apostle is, Gi*ace and peace ! and this he looks
for, throuo'h the only source from which it can be de-
rived : from God the Father, through Jesus Christ the
Mediator. He desires that they may be reconciled
to God through faith in the gospel of his Son : that
grace in an abundant manner may be imparted to
them, and their peace may be such as God alone can
bestow.

8. First, I thank my God through Jesus Christ for you
all, that your faith is spoken of throiighout the whole world,

9. For God is my witness, whom I serve with my spirit
in the gospel of his Son, that without ceasing I make men-
tion of you always in my prayers ;

10. Making request, if hy any means now at length I
might have a prosperous journey hy the will of God to come
unto you.

The purpose of his writing, he now states, is to
supply the want of his coming in person to them.
This he had long wished to do, but had been let
hitherto. It was natural that he should desire to
visit the christian church in that city which had be-
come, in the providence of God, the mistress of all
nations ; but which had now obtained an eminence
to which earthly victories could not have raised it, in
that its y«z^A was spoken of throughout the whole world.
The Christians of Rome, few in comparison with the
inhabitants of that great metropolis, and despised in
comparison with its orators and conquerors, were still
the possessors of real glory. For that is real glory

B 2

4 ROMANS I. 1—12.

which remains the longest : and when " the world
passeth away and the lust thereof, he that doeth th
will of God abideth for ever." *

There was indeed great reason to thank God, that in
such a city the power of the gospel should have emi-
nently prevailed. But it was not only that he might
witness in person this gratifying sight, that Paul was
desiring a prosperom journey hy the will of God to^
come unto them,

11. For I long to see you, that I may impart unto yo\
some spiritual gift, to the end ye may he established ;

12. That is y that I may he comforted together with yot
hy the mutual faith hoth of you and me.

One object was ever uppermost in the apostle's
mind: growth of grace in himself and others. There-
fore he desired to see them, that he might impart unto^
them some spiritual gift : that by communicating hi
own experience he might confirm their faith, and give a
fresh impulse to their love. As Barnabas, when he
visited Antioch,^ and exhorted the newly-converted
Christians there to " continue in the grace of God."
The intercourse of ordinary Christians has this effect jll
they are mutually strengthened and edified, as they
" take sweet converse together, and walk in the house
of God as friends." But a \isit from the apostle would
be a higher privilege, and lead to greater blessings.
He could relate to them the " abundance of revel
tions"^ which he had enjoyed : he could speak of the
personal assurance which he had received, that God
was with him, and directed all his ways : he would be
like a traveller from a country to which they were

♦ 1 John ii. 17. ' Acts xv. 23. « 2 Cor. xii. 7.

^S.

ROMANS I. 1—12. 6

bound, encouraging them to proceed by what he
had seen and known of it. And they, on their
part, would make a return to him : as they would be
comforted by his fiiith, so he by theirs : and finding in
the midst of the luxury and business which belongs
to a crowded city, a multitude of disciples who had
separated from their unbelieving brethren, or re-
nounced the vanities of heathen worship, and were
living in obedience to the faith, — he could not but be
comforted. As it proved a few years afterwards, when in
the providence of God he did accomplish his wish, and
see Rome : and the brethren, hearing of his approach,
" came to meet him as far as Appii forum, and the
three taverns : whom when Paul saw, he thanked God
and took courage."^

We are reminded here, that faith, though real,
may be weak and need to be strengthened. St. Paul
was anxious to visit the Roman brethren, to the end
that they might be established, although their faith
was such as to be spoken of throughout the whole world.
But liable as they were to assaults from within and
without, they required continued support, that they
might " remain stedfast to the end," and Satan gain
no advantage over them.

We see, too, at the same time, the means by which
faith does gain fresh strength. Paul's presence among
the Roman Christians would have the effect of strength-
ening them. And so may the discourse and exhortation
of any Christian to whom God has given in a high de-
gree the gift of faith, or of exhortation, or of prayer.
Another ApoUos, " an eloquent man and mighty in the
7 Acts xxviii. 15.

ROMANS I. 13-17.

Scriptures;"*' another Barnabas, " a good man and fiiU
of the Holy Ghost and of faith ;" ^ may be made the
means of imparting spiritual gifts to others : may re -^
move their doubts, allay their fears, awaken their zeal
enlarge their charity. And this should be desired
and sought at every opportunity ; not as though we
" had already attained, either were already perfect."^
The man would have little self-knowledge, who
thought himself so established that he could neveiMl
fall. He is in danger of losing " what he hath," who
does not use every endeavour, and pursue all proper
means, that he may daily " grow in grace, and in the^
knowledge of our Lord and Saviour Jesus Christ.'

LECTURE IL

THE NATURE AND EFFECTS OF THE GOSPEL.

Romans i. 13 — 17.

13. Now I would not have you ignorant, brethren, that
oftentimes I purposed to come unto you, (but was let hitherto,)
that I might have some fruit among you also, even as among
other Gentiles.

] 4. / am debtor both to the Greehs, and to the Bar
barians ; both to the wise, and to the unwise.

15. So, as much as in me is, I am ready to preach the
gospel to you that are at Home also.

The Gospel is for " high and low, rich and i)oor,
one with another." It is full of interest for f/ie ivise

8 Acts xviii. 24. 9 Acts xi. 24. ^ Phil. iii. 12.

2 2 Pet. iii. 18.

ROMANS I. 13—17. 7

jiiid learned : none sucli need be ashamed of studying*
that "which the angels desire to look into."^ Yet
is it equally " revealed to babes :" so simple, that the
most unwise may miderstand. It might satisfy the
reason of the civilised Greeks or Romans. It might
convince and edify the uneducated Barbarian. And
Paul had been set apart for the preaching of the
Gospel both to the one and to the other: he was
debtor to both: he owed a duty to both, which he
was equally ready to pay to both, in discharge of the
office to which he had been called, as the apostle of
the Gentiles. So that the majesty of Rome, as mis-
tress of the world ; the magnificence of its wealth,
the reputation of its philosophers; — none of these
would deter him, if only he had opportunity to preach
the gospel to them that were at Rome. And he states
the grounds of this confidence.

16. For lam not ashamed of the gospel of Christ : for it
is the power of God unto salvation to every one that believeth ;
to the Jew first, and also to the Greek.

37. For therein is the righteousness of God revealed
from faith to faith : as it is written, The just shall live by
faith.

At first we may be surprised at the apostle saying
that he was not ashamed of the gospel. A person does
not commonly say of that which is beyond measure
excejlent, that he is not ashamed of it. But he alludes
to that which was amongst " the Jews a stumbling-
block, and to the Greeks foolishness:"^ he alludes to
the humbling doctrines of the gospel, appealing to
men as sinners before God, and offering salvation
through him who died upon the cross. We may well
1 1 Pet. i. 12. 2 See 1 Cor. i. 22.

ROMANS I. 13—17.

suppose tbat this doctrine would be scoffed at by tlie
ignorant heathen, or self-righteous Jew. Yet of this
doctrine he was not ashamed: and adds his reason:
For it is the power of God unto salvation to every one
that believeth. Just as we may conceive of the Israel-
ites in the days of Saul, as ashamed of their champion,
when they stood around, and beheld David, a stripling
and armed with none other than his rustic weapon,
advancing to meet the Philistine giant.^ But the
feeling of shame would soon give way to a juster senti-
ment, when they saw Goliath fall under the stripling's
hand, and the Philistines, struck with panic, fly from
their position. And such is here Paul's train of
thought. He might be ashamed of the gospel of Christy
if it merely related that he who came into the world
as the Son of God, had suffered the death of the
vilest sinners among men. But when that was
effected by the Gospel which had never otherwise
been effected ; when it proved " mighty to the pulling
down of the strongholds" of sin and Satan ; — then he
might retort upon themselves the scorn of the Jew
or the ridicule of the philosopher : for this gospel,
which they despised, was shown to be the power of
God unto salvation.

I
I

It was, first, the power of God. The power of
God was evidently employed to establish and main-
tain it. When the cripple at the gate of the temj)le
who asked alms of Peter and John, recovered the
use of his limbs at their bidding :* or when Elymas
at the word of Paul became blind on the instant,

to lead him bv
1 Sam. xvii. 43. ♦ Acts ill. 7.

and went about " seeking some one

ROMANS I. 13—17. 9

the hand :"5 here was nn(lou])te(lly the power of God.
That was done, Avhich could be done by no other
power.

This, however, though proof of the power of God,
was not the power of God unto salvation. That
must be exercised, not on the body, but the soul.
And the apostle speaks of the Gospel as the power of
God unto salvation, because it brought the souls of
men into a state of favour and acceptance with
Him.

The Jewish assembly were not in such a state,
when they resolved on the death of Jesus, and forced
Pilate, against his will, to " crucify him, crucify him."
Not two months afterwards, Peter accused of this sin
another company of Jews, and preached to them the
same Jesus, as "the Prince of life." ^ Such persuasion
attended his words, that three thousand received them ^
gladly, and were baptized in the name of Jesus:
nay, left their former ways of life, sold their posses-
sions and goods, and formed a company whose sole
object it was to serve God, and prepare for a better
world. This was the power of God unto salvation :
for repentance, and faith, and obedience, and the
affections taken from things below, and those things
used for the purpose of laying up treasure in heaven
— these are the signs that " accompany salvation."

So, when the apostle proceeded to heathen na-
tions, he found them in a state which he describes
before the close of this very chapter : he found them
filled with all unrighteousness, envy, murder, debate,
deceit, malignity. It was a state the farthest pos-
i>ible from a state of salvation. He j)roclaimed the
^ Acts xiii. 11. *^ Acts ii.

10 ROMANS I. 13—17.

Gospel to them : how " God was in Christ, recon-
ciling the world unto himself, not imputing- their
trespasses unto them :" and now commanded all men
everywhere to repent, " because he would judge the fj
world in righteousness by that man whom he had
ordained."^ They, too, received the word : they
" turned from idols to serve the living and true God :"
they " were washed, were sanctified, were justified
in the name of the Lord Jesus, and by the Spirit of I
our God."«

Thus was the Gospel the power of God unto salva-
tion. It did that which no other power can do. It
converted men's hearts : it brought them out of a
state in which they were enemies of God through
wicked works, and placed them in a state which God-
regards with favour: it turned them from ways in
which those who walk can have no inheritance in,
the kingdom of God, and it enabled them to lookj
forward to a pure and holy world, beyond the reach
of Satan, and free from the defilement of sin.

Justly might Paul say, / am not ashamed of thi
Gospel of Christ ; when he could point to those who]
had been " dead in trespasses and sins," and were
now quickened into spiritual life : when he saw " the
Avorks of the flesh" abandoned, and " the fruits of
the Spirit" flourishing in their stead : when he could
show the sensual made pure, the covetous made
liberal, the malicious made merciful, the " lover of
this world" become " a lover of God." He had good
reason to declare, / a?n not ashamed of the Gospel of.
Christ ; for it is the power of God unto salvation
eisery one that believeth.

' Actsxvii. 30. ' 1 Cor. vi. 11.

ROMANS 1. 13—17. II

Not indeed to every one ; but to every one that
believeth. There were those that did not believe ;
who scoffed alike at its warnings and its promises,
being " blinded by the god of this world." The
rifjhteoiisness of God from faith, — the righteousness
Avhich is by faith in Jesus Christ, — is revealed to
faith ; it is made known that it may be possessed by
faith. ^ The Gospel can no more save those who do
not receive it in full confidence, than the ark of
Noah could deliver those who refused to enter it.
The promises are exceeding great and precious pro-
mises ; but they must be credited. The blessing is
held forth on the part of God : but the hand must
also be stretched out on the part of man, to accept
the offered blessing.

And great indeed is the blessing, to him who has
stretched out the hand. The support on which he
has laid hold, will not fail him in the hour of need :
the strength will not yield, on which he leans. The
Gospel is the power of God. The power of God is
engaged in it, for man's salvation : engaged to
overcome all that would oppose his salvation: to
strengthen weakness ; to enlighten darkness ; to
dispel doubts ; to conquer fears ; to break the force
of temptation ; to frustrate all the arts of Satan. It
is exactly that which frail and corrupt nature needs,
to urge the heart when it lingers, to sustain it when
it droops, to restore it when it fails : to preserve
what it has attained of holiness, and to supply what

^ Such seems the best explanation of a difficult sentence. As
in chapter iii. 22. Am Triorewc there, is here ck Trtorewg : tVt
TovQ TTKTTevovTag there, here etc niartu. The righteousness of
God from or hy faith in Jesus Christ availeth to believers.

12 ROMANS I. 18—32.

is still wanting. Who has not cause to say, " Lord,
I am weak, undertake for me!" Who will not
thankfully acknowledge, " Not I, but the grace of
God that was with me?"

LECTURE IIL

THE SINFUL CHARACTER OF THE HEATHEN
WORLD.

Romans i. 18 — 32.

18. For the wrath of God is rer^ealed from heaven
against all ungodliness and unrighteousness of men^ who
hold the truth in unrighteousness ;

19. Because that which may he known of God is mani-
fest in them ; for God hath shewed it unto them.

20. For the invisible things of him from the creation of
the world are clearly seen, being understood by the things
that are made, even his eternal power and Godhead; so
that they are without excuse :

21. Because that, when they knew God, they glorified
him not as God, neither were thankful: but became vain
in their imaginations, and their foolish heart was dark-
ened.

22. Professing themselves to be wise, they became fools.

23. And changed the glory of the tincorruptible God
into an image made like to comiptible man, and to birds,
and fourfooted beasts, and creeping things.

St. Paul had been describing the Gospel as the
})ower of God unto salvation, to the Jew first, and
also to the Gentile. And this leads him to show the

ROMANS T. 18—32. 13

need of such salvation, to the Gentile first, and
afterwards to the Jew. For, he says, mankind
have been living, as if there were no righteous law
to govern them, no God to notice them, no judge to
punish. " And the times of this ignorance God
winked at."^ He has not hitherto seen fit to inter-
pose. But now the wrath of God is revealed against
all ungodliness. He now " commandeth all men
everywhere to repent, and believe the Gospel."
Those who holding the truth which might lead them
to live righteously, live in unrighteousness, must be
prepared to give account of themselves to God,
" who will render to every man according to his
deeds."

Some one might ask : How can the Gentiles be said
to hold the truth f They to whom no scriptures have
been revealed? And not having, like the Jews,
God's word made known to them, how are they guilty
in not obeying his will ?

St. Paul answers : Because that which is known of
God is manifest in them : for God hath shewed
it unto them. Hath showed it unto them, if not by
his word, by his works. Through the world which
they saw, they should have looked up to the invisible
Creator. When they beheld the sun, and other
heavenly bodies, all keeping their regular course;
when they perceived the earth so beautifully sup-
plied with all things for their use : when they
thought of themselves — their own bodies so won-
derfully contrived, their souls endowed with such
precious faculties — they might clearly have under-
stood the eternal power and Godhead by which these
1 Acts xvii. 30.

14 ROMANS I. 18—32.

things were made. When they saw a building, or
statue, or any other work of art, they well knew it
must have a maker : and how could they look upon
that astonishing fabric, the world around them, or
the human body which a statue imitates, and not
perceive that these must have had a Creator?

Therefore, says St. Paul, they are imthout exaiM.
He is without excuse, who does not rightly use the
opportunities he has, but neglects and loses them.
If a man has enjoyed fair opportunity of advancing
himself in the world, and has forfeited it through
idleness and folly, we say that he is without excuse.
If a man who has had the means of learning, still
remains ignorant, we blame him beyond another who
has possessed no such means. And this was the
case with the heathen. When they knew God, they
glwijied him not as God. Instead of glorifying him,
they pretended to represent him by images made like
to corruptible man, they even worshipped in his
stead the creatures which he made : they bowed
down to birds, and four-footed beasts, and creeping
things, saying, " Deliver me, for thou art my God."
What could be more insulting to the divine Ma-
jesty?

Further, they showed no gratitude to him for all
his goodness. David inquires, in the language of
grateful piety, " What shall I render unto the Lord
for all his benefits towards me?"^ But though there
were many among the heathen who professed them-
selves to be ivise, there were none who showed this
pious wisdom. They made no such inquiry, neither
were thankful : they abused the gifts of God, instead
2 Psalm cxvi. 1 2.

ROMANS I. 18—32. 15

of taking occasion from tliom to glorify tlio Giver.
They did not seek to please him ; or search after his
will that they might obey it. The apostle proceeds
to give a dreadful picture of the wickedness they
practised. They cast out of their minds the idea of
a God, to govern and restrain them, and yielded
themselves up to the devices and desires of their
own hearts. And God did not interfere, but left
them to themselves.

24. Wherefore God also gave them up to uncleanness
through the lusts of their own hearts, to dishonour their own
bodies between themselves :

25. Who changed the truth of God into a lie, and wor-
shipped and served the creature more than the Creator, who
is blessed for ever. Amen.

26. For this cause God gave them up unto vile affections :
for even their women did change the natural use into that
which is against nature :

27. And likewise also the men, leaving the natural use of
the woman, burned in their lust one toward another ; men
with men working that which is unseemly, and receiving in
themselves that recommence of their error which was meet.

28. And even as they did not like to retain God in their
knowledge, God gave them over to a reprobate mind, to do
those things which are not convenient ;

29. Being filled with all unrighteousness, fornication,
wickedness, covetousness, maliciousness ; full of envy, murder,
debate, deceit, malignity ; whisperers,

30. Backbiters, haters of God, despiteful, proud, boas-
ters, inventors of evil things, disobedient to parents,

31. Without understanding, covenant breakers, without
natural affection, implacable, unmerciful :

32. Who knowing the judgment of God, that they which
commit such things are worthy of death, not only do the
same, but have pleasure in them that do them.

\G ROMANS I. 18—32.

Such was the dreadful state of the heathen wor
when the Lord Jesus came to call men to repent-
ance. He saw that the world lay "dead in tres-
passes and sins." He knew the consequences of such
a state. We cannot for a moment doubt whether
misery in another world must follow a life of depra-
vity like that which has been represented. We could
never be persuaded that men whose earthly course
had been thus corrupt should be taken from it to
dwell with God for ever. We must feel sure that it is
impossible. And not only were they corrupt, and
therefore unfit for heaven, but they were guilty, and
therefore deserved the wrath and indignation o
God. Thei/ were without ewcuse. When they kne
God, they glorified him not as God. They did no
like to retain God in their knowledge. They shut
their eyes against the light they had. They " loved
darkness rather than light, because their deeds were
evil."

We see in this the natural course of the human
heart. Its natural course : — for there was nothing
to force it away from God ; nothing to urge it on t
such wickedness as is described in the apostle's sad
picture. Men were left to their natural tendency :
and we see in what course they were carried.

The natural tendency of the heart is still the same
and a constant impulse from above, and a continual
effort from within, is needful, or we should be as far
as the heathen were from glorifying God, or retainin
him in our knowledge. We should not indeed wo
ship four-footed beasts, or birds, or creeping things.
We should not change the glwy of the uncorrtvptibU

ROMANS I. 18—32. 17

God into an image made like to corrifptihle man. But
what is the real sinfulness of idolatry? It is the
taking honour away from God, and paying it else-
where. Therefore, to love pleasures, or riches, or
honours, or anything in this world more than God, is
to deny him his glory. To profane his name ; to pro-
fane his sabbaths ; is not to glorify him. To disregard
his word, and his will ; to keep it out of view in the
daily habit of our lives ; is not to glorify him. God is
not glorified as God, merely because his existence is
acknowledged. To allow that we have a sovereign
on the throne, is not to honour the sovereign. To
acknowledge that we have a master in authority over
us, is not to honour him, unless we follow his direc-
tions. A child does not honour one whom he calls
his parent, unless he reverences his words and obeys
his injunctions. So it is with regard to God. To
gloiify him, is to feel that he is our Maker, and has
a right to our service : to inquire, in our particular
stations, what he " would have us to do :" to show
ourselves sensible that " in him we live and move,"
and that to him we must " give account of the things
done in the body."

The lesson is awful with which St. Paul concludes.
There is a time, when God gives men up. And this
time is hastened, by their not liking to retain him in
their knowledge. When they drow^n the voice of con-
science ; when they close their ears against his word ;
when they disregard the means they have of knowing
more concerning him; when they manifest a disposi-
tion to live as if there were no God : then his Spirit
will not always strive with men : and he gives them

18 ROMANS II. 1—11.

over to a reprobate mind, to follow the workings of their
corrupt heart. So the heathen had been left. And _.
if they were without excuse, " of how much sorer W
punishment, suppose ye, shall they be thought wor-
thy,"^ who neglect the clearer light which now shines
upon the world, ready to " enlighten every man?"*

May it "shine in our hearts, to give the light of I
the knowledge of the glory of God in the face of j
Jesus Christ!"^

LECTURE IV.
THE SINFUL CHARACTER OF THE JEWISH PEOPLE.

Romans ii. 1 — 11.

1. Therefore thou art inexcusable, O man, whosoever tnml
art that judgest : for wherein thou judgest another, thou j
condemnest thyself; for thou that judgest doest the samJM
things. '

2. Sut we are sure that the judgment of God is according
to truth against them which commit such things.

St. Paul had been setting forth the wickedness o
the Gentiles. It showed their need of one who should
redeem and convert them. Now the Jews prided
themselves that they were not as the Gentiles. They
had a knowledge of God ; despised the worshippers
of idols ; kept separate from them. " It was an un-

» Heb. X. 29. * John i. 9. « 2 Cor. iv. 6.

ROMANS II. 1—11. 19

lawful thinpf for a man that was a Jew to keep com-
pany or to come unto one of another nation."^

So that it was needful to show to the Jewish
disciples, since there were many such who would
receive his letter, that they were no more without
blame, no less without excuse in the sight of God,
than the Gentiles w^hom they looked down upon.
Thet'efore thou art ineopcmahle^ O man, Jewish man,
whosoever thou art that judgest : fcrr thou that con^
demnest another, doest the same things. " First cast
the mote out of thine own eye, and then thou shalt
see clearly to cast out the beam out of thy brother's
eye."2

3. And thinkest thou this, O man, that judgest them which
do such things, and doest the same, that thou shalt escape
the judgment of God ?

4. Or despisest thou the riches of his goodness and for-
bearance and longsuffering ; not knowing that the goodness
of God leadeth thee to repentance ?

5. But after thy hardness and impenitent heart treasurest
up unto thyself wrath against the dag of wrath and revela-
tion of the righteous judgment of God,

The Jewish nation had been long and sorely
threatened. John had preached the baptism of re-
pentance ; and declared that " the axe was now laid
unto the root of the trees : therefore every tree that
bringeth not forth good fruit is hewn down, and cast
into the fire." ^ Jesus had confirmed his words, say-
ing, " Except ye repent, ye shall all perish."* But
no repentance followed. They argued, " My Lord

1 Acts X. 28. " Matt. vii. .5.

3 Matt. iii. 10. " Luke xiii. 3.

ROMANS II. 1—11.

delayetli his coming."^ They did not judge of that
delay as it ought to have been judged of, and see
it to be a proof of God's goodness and forbearance ;
a space granted, when the wicked might " forsake
his way, and the unrighteous man his thoughts, and
return unto the Lord, that he might have mercy upon
him." They treated the longsuffering of God as a
plea of excuse for their hardness and impenitent heart.
God is satisfied with us ; — sees no sin in us ; — we are
the " children of Abraham ;" and the children of Abra-
ham have nothing to fear. We " abhor idols," and
will not sit at meat with " sinners of the Gentiles."

Such were the thoughts which pervaded the Jewish
people, wherever settled : whether remaining in the
land of their forefathers, or dispersed, like those at
Rome, among " strangers and foreigners and aliens
from the commonwealth of Israel." St. Paul rouses
them from their slumber, awakens them to a know-
ledge of their danger, reminds them of the account
to which they must be called, in the day of wrath and
revelation of the righteous judgment of God : —

6. Who will render to every man according to his deeds :

7. To them who by patient continuance in well doing seek
for glory and honour and immortality , eternal life :

8. But unto them that are contentious, and do not obey
the truth, but obey unrighteousness, indignation and wrath,

9. Tribulation and anguish, upon every soul of man that
doeth evil, of the Jew first, and also of the Gentile;

10. JBut glory, honour, and peace, to every man that
worketh good, to the Jew first, and also to the Gentile :

1 1 . For there is no respect of persons with God.

The two classes into which mankind is divided.

I
I

« Matt. xxiv. 48.

ROMANS II. 1—11. 21

are here described. Those who live for this world,
and those who look for another. They have two dif-
ferent objects, and two different ways. The way of
the one class, is patient continuance i7i well doing. Not
to make a temporary resolution ; not to enter upon
a partial reformation; — not to "receive the word with
joy," and presently, when anything is to be done, or
anything left undone, which costs a sacrifice of pains
and inclination, to fail and yield ; — but to lay out the
course of life according to the principles of the Gos-
j)el, and to persevere in the same, in spite of diffi-
culties and opposition.

And as this will not be undertaken without an
object, so there is an object for which it is under-
taken. It is undertaken for the sake of glory^ and
honour^ and immortality, " For we look not at the
things which are seen, and are temporal ; but at the
things which are not seen, and are eternal."^ As
Paul himself represents his own desire and aim, " If
by any means I might attain unto the resurrection
of the dead."^ Towards this " mark I press forward,"
hy patient continuance in well doing : and seek " the
prize of our high calling," honour, and glory, and im-
mortality.

The other class is also here described, as those that
are contentious, and do not obey the truth, but obey
unrighteousness.

The Jewish people, in all that related to the Gos-
pel, gave a perpetual example of contention. They set
aside all the arguments and proofs by which the
divinity of Christ was manifested. " Look and see ;

' 2Cor. iv. 18. 7 Phil. iii. 11.

22 EOMANS II. 1—11.

for out of Galilee ariseth no prophet." " He castetli
out devils through Beelzebub, the prince of the
devils." " We were never in bondage to any man,
how sayest thou, Ye shall be made free ?" " Are wj
blind also?"^ And daily they opposed the apostl
himself, " forbidding him to preach unto the Gentile
that they might be saved." ^ Thus they were contt
tiom, and would not obey the truth : some pretendinj
that they had light enough : and others preferring to
remain in darkness. And the end would be, indignemX
Hon and wrath, tribulation and anguish upon every soiit
of man that doeth evil. " That the righteous should
be as the wicked," or the wicked as the righteous, —
that is " far from God :" ^ far from what we expec^j
from the Governor of the world. Scripture only
confirms our reasonable belief, when it denounces
indignation a7id wrath against the hardened and im-
penitent. And it equally agrees with our own reason-
able convictions, in saying that there is no respect
persons with God : but that all will be rewarded ac-
cording to their works, and all judged according to
their opportunities. So that " in every nation, he that
feareth God and worketh righteousness, is accepted
of him."2

Therefore the Jew had need to examine into his
state, and make, sure of some better title to eternal
life, than God's favour towards him as a son of Abra-
ham. Both eternal life, and eternal death, are to the
Jew first, and also to the Gentile. As the privileges
the Jew are " great every way," so is his condem

« John vii. 52. Matt. ix. 34. John viii. 33 ; ix. 40.

^ Acts, passim. See 1 Thess. ii. 16.

' See Gen. xviii. 25. - Acts x. 35.

ROMANS II. 12—16. 23

tion great, if he neglects those privileges. For many
shall "come from the east and west, and sit down
with Abraham and Isaac and Jacob in the kingdom
of heaven. But the children of the kingdom shall
be cast out into outer darkness: there is weeping
and gnashing of teeth." ^

LECTURE V.
THE EQUAL RULE OF DIVINE JUDGMENT.

Romans ii. 12 — 16.

12. For as many as have sinned without law shall also
perish without law : and as many as have sinned in the law
shall be judged by the law ;

13. {For not the hearers of the law are just before God,
but the doers of the law shall be justified,

St. Paul had spoken of the judgment which should
try the lives of all men, and determine their everlast-
ing destiny according as those lives had been. He
now speaks of justice : and declares that God shall
judge the world in righteousness : and not as the Jews
believed, with respect of persons.

Now it is a rule of justice, which Paul himself lays
down, (Rom. iv. 15,) that " where no law is, there is
no transgression." For the nature of wrong is to
offend against a known duty. In the case, for in-
stance, of the very first sin. If our first parents had

3 Matt. viii. 11.

24 ROMANS II. 12—16.

not been forbidden to eat the fruit of a particular
tree, they might have eaten it with impunity: the
command to abstain, made it sinful to indulge.

The apostle transfers this general rule to the case'
of the heathen of whom he was writing. They were
not in the same state as the Jews: for to the Jews
the will of God had been revealed : to the heathen it
had not been revealed. They would not therefore be
judged by the law^ the law of Moses. It would not
be charged against them, for example, that they had fll
not kept holy the sabbath-day; because they had never
been enjoined to " remember the sabbath-day." But
still they had sinned, and would be judged. They
had sinned without law ; without a written or re-
vealed law, but not without a law of natural reason
and understanding, which if their heart had not
been too corrupt to follow it, would have taught
them ways more pleasing to God than those they |
practised.

By the same just rule, the Jew must also abide
the righteous judgment of God. For as many as have
sinned in the law, shall be judged by the law. They
might pride themselves in the distinction of possess-!
ing a revelation from God, of being his favoured
people.^ But they were happy in knowing his will,
only in j)roportion as they obeyed it. Their privileges
made them not the less, but the more, accountable.
For not the hearers of the law, but the doers of the laWy
shall be justified.

^ It was a received notion amongst the Jews, that no son of
Abraham, no circumcised person could perish : and, on the other
liaud, that no other could be saved. See this and other like
traditions in Wlutby, in loco.

ROMANS II. 12—16. 25

14. For when the Gentiles, which have not the law, do hij
nature the things contained in the law, these, having not the
law, are a law unto themselves :

15. Which shew the work of the law written in their
hearts, their conscience also bearing witness, and their
thoughts the mean while accusing or else excusing one
another ;J

16. In the day when God shall judge the secrets of men
hy Jesus Christ according to my gospel.^

When the priest and the Levite in our Lord's par-
able, seeing a stranger who had fallen among thieves,
passed by on the other side, and left him without
care: they sinned in the law. The law had com-
manded them to love their neighbour as themselves. ^
These transgressed the law, neglecting the neighbour
whom they were bound to relieve.

On the other hand, the inhabitants of Melita, where
Paul was shipwrecked, did hy nature^ did without the
revealed law, the tilings contained in the law. They
had not possessed the written law, instructing them
to do to others as they would wish it should be done
to them. But they liamng not the law, are a law unto
themselves, shewing the work of the law written in their
hearts : being led by the operation of their own un-
derstanding and conscience to do that which it is
the purpose of the law to effect. For the history
records, how " the barbarous people shewed us no
little kindness ; for they kindled a fire, and received
us every one, because of the present rain, and because
ofthecold."^

2 The gospel which I preach. Or, as some have supposed,
" the gospel accorduig to St. Luke," dictated by Paul.
^ Lev. XL\. 18. ♦ Acts xxviii. 2.

ROMANS II. 12—16.

For God, whilst he left the rest of mankind
out law, without such a law as Moses delivered t
Jews, still did not leave them without a law written
in their hearts : not without the light of reason and
conscience : not without means of knowing right from
wrong, their thoughts condemning or absolving them.
By this light they might have walked, if it had not
been obscured by their own perverseness : and by this
light they will be tried, in the day when God shall\
judge the secrets of men hy Jesus Christ.

We have an example of this light in the book of j
Jonah. A storm pursued the vessel in which he I
embarked from Joppa. " There was a mighty tempest
in the sea, so that the ship was like to be broken."*]
The mariners had not the law. They had no revela-
tion of Him, who "in the beginning created the^J
heaven and the earth." But they believed in someH
superior Being : they were led by the " things that
are made, and clearly seen," to "Him that is in-l|
visible:"^ and they believed the storm to be occasioned
by his anger : and they believed his anger to be oc-
casioned by transgression. So " they said every man
to his fellow ; Come, and let us cast lots, that we may
know for whose cause this evil is come upon us."
This was the wwk of the law written in their hearts^
their thoughts accusing, or else eojcusing one another.

So likewise in what followed. Jonah, who had
sinned in the law, felt himself convicted by the law :fll
"and he said unto them. Take me up, and cast me
forth into the sea ; so shall the sea be calm unto you:
for I know that for my sake this great tempest is
upon you." But the law written in their hearts made
5 Jonah i. 1—16. 6 See ch. i. 20, &c.

ROMANS II. 12—16. 27

them afraid of the guilt of murder. They used every
effort to avoid the sad necessity. And at last, when
there seemed no other hope, " they cried unto the
Lord, and said. We beseech thee, Lord, we be-
seech thee, let us not perish for this man's life, and
lay not upon us innocent blood : for thou, Lord,
hast done as it hath pleased thee."

Truly the marinei's of Joppa shall rise up in judg-
ment against many of the generation to which Paul was
writing : many who boasted of themselves that they
were righteous, and despised others who had not the
law. There was no such dread of shedding innocent
blood at Jerusalem, when the Pharisees held it to be
expedient that Jesus should be put to death, lest the
Romans should "come, and take away their place
and nation."^ There was no such tenderness of
conscience, when the people cried out with one ac-
cord, " His blood be on us, and on our children."^

But " that servant which knew his lord's will, and
prepared not himself* neither did according to his
will, shall be beaten with many stripes. But he that
knew not, and did commit things worthy of stripes,
shall be beaten with few stripes."^ For " God is no
respecter of persons : but in every nation, he that
feareth God, and worketh righteousness, is accepted
with him."'

7 John xi. 50. 8 Matt, xxvii. 25.

9 Luke xii. 47, 48. i Acts x. 34, 35.

ROMANS IL 17—29.

LECTURE VI.

THE JEWS CONDEMNED FOR THEIR HYPOCRISY
AND DEPENDENCE UPON OUTWARD FORMS.

Romans ii. 17 — 29.

17. Behold^ thou art called a Jew, and restest in the law,
and mahest thy boast of God,

1 8. And hnowest his will, and approvest the things that
are more excellent, being instructed out of the law ;

19. And art confident that thou thyself art a guide of the
blind, a light of them which are in darkness;

20. An instructor of the foolish, a teacher of babes,
which hast the form of knowledge and of the truth in the law.

These verses give a lively picture of the Jewish
mind, depending upon privileges, the right use of
which they knew not. Behold, thou art called a Jew.
Like Paul's adversaries at Corinth, of whom he says :
" Are they Hebrews ? so am I. Are they Israelites ?
so am I."^ Again, Thou restest in the law. As the
Pharisee : " I am no extortioner, unjust, adulterer ; I
fast twice in the week ; I give tithes of all that I pos-
sess."^ Again, Thou makest thy boast of God. So
the Pharisees contended against Jesus. " We have
one Father, even God."^ They were imtructed out
of the law ; and said " This people, which know not
the law, are cursed."^

To those who cherished this habit of mind, Paul

1 2 Cor. xi. 22.
3 John xiii. 41.

2 Luke x^iii. 1 1
♦ John xiii. 4y.

ROMANS II. 17—29. 29

addresses himself, and shows that the knowledge of
which they boasted might prove their condemnation,
and their confidence put them to shame.

21. Tliou therefore which teachest another , teachest thou
not thyself? thou that preachest a man should not steal,
dost thou steal?

22. Thou that sayest a man shoidd not commit adultery,
dost thou commit adultery ? thou that ahhorrest idols, dost
thou commit sacrilege ?

23. Thou that makest thy boast of the law, through hreah-
ing the law dishonourest thou God?

24. For the name of God is blasphemed among the Gen-
tiles through you, as it is written.

The name of God was dishonoured through those
who ought to have made his glory knovm. It was
a heavy aggravation of David's sin, that he had "given
occasion to the enemies of God to blaspheme."^ And
so it was a heavy charge against the Jews, that they
who in their intercourse with foreigners appeared as
worshippers of the true God, and abhorred the idola-
try which was around them, did a dishonour to Him
of whom they boasted, by living in a way which even
the heathen must condemn. As it was written by
Ezekiel, (xxx\1. 20,) " When they entered unto the
heathen, whither they went, they profaned my holy
name, when they said to them. These are the people
of the Lord, and are gone forth out of his land."

What was their state then ? Was it nothing to
have a knowledge of God, to be dedicated to his
service by the ordinance which he had appointed ?
Paul is far fi-om saying this. It was a special mercy

5 2 Sam. xii. 14.

30 ROMANS II. 17-29.

and privilege to be brought to God'« service, if they
did serve him. But if they who were called his ser-
vants ceased to obey, their title to his favour ceased,^
and must be given to others.

25. For circumcision verily profiteth, if thou keep the-
law ; but if thou be a breaker of the law, thy circumcision*
is made uncircumcision.

26. Therefore if the uncircumcision keep the righteousness \
of the law, shall not his uncircumcision be counted for cir- 1
cumcision ?

27. And shall not uncircumcision which is by nature, if*
it fulfil the law, judge thee, who by the letter and circum-
cision dost transgress the law ? ]

If the uncircumcised heathen keep the law, shall not
he, though not within the covenant, have the blessing
of the covenant ? To say this, is not to deny that a
peculiar blessing was conferred upon the people of
Israel. A son is profited, who is heir to a rich father,
and keeps the condition on which he is to possess the
estate. He is in very different circumstances from
another, who has no such relationship, no such in-
heritance. So circumcision verily projiteth, if thou
keep the law : it has great and precious promises an-
nexed to it. But if the son break the condition on
which his inheritance rested, then he forfeits all his
original advantages : and he has less right to favour
than a stranger, who has no conditions imposed upon
him, and yet does that, which the son was required to
do, and failed.

Therefore, the heathen, if led In/ nature, by the
right use of their natural reason, to that righteous-
ness which the law was designed to establish, may
j^^ge, and condemn those, who by the letter and the

ROMANS II. 17—29. 31

circumcisimi, having the written law and the ordi-
nances, yet transgress the law, disobey the commands
of God.

28. For he is not a Jew which is one outwardly ; neither
is that circumcision which is outward in the flesh;

29. But he is a Jew, which is one inwardly; and
circumcision is that of the heart, in the spirit, and not in
the letter ; whose praise is not of men, hut of God,

The Jews had fallen into the common error, sa-
tisfying themselves with forms and outward cere-
monies; which are designed to influence the heart,
and produce inward feelings; but not to be instead
of the service of the heart. We are circumcised, they
argued ; and this makes us the people of God. No,
says the apostle ; this is a token that you are dedi-
cated to God, and ought to live as his people ; but
if you have the form of dedication, and nothing more,
what shall it profit ? For he is not a Jew which is
one outwardly ; who has merely the outward sign.
That is a proof of what he ought to be ; not of what
he is. We might compare it to the ring which is
given in marriage. The ring is a sign of wedlock,
but no proof of conjugal faithfulness: it is a sign
that there ought to be love, but no proof that there
is love. And so of circumcision. That is not in
itself devotedness to God : nor has it any value, un-
less it is attended by those inward feelings which
lead to dutifiil obedience.

What St. Paul here affirms of the Jewish ordi-
nance, we may justly apply to the ordinances of the
Gospel, Baptism, and the Lord's Supper. These

32 ROMANS II. 17—29.

more concern us ; for there is always clanger lest too
much stress be laid on the outward ceremony.

Baptism is an emblem of the putting off the ol
nature, and receiving a new and better nature
sign of being taken from the power of Satan and
admitted into the favour of God. But unless the
Spirit of God do indeed produce this change, and
unless the evidence of it appear in the beha-
viour, the man is really " dead," and has but " a name^|
to live." " Baptism doth save us ; not the putting
away of the filth of the flesh, but the answer of a
good conscience towards God."^ The baptism of
Simon Magus was merely oukvard in the flesh :'^ there
was no answer of a good conscience ; for he remained
worldly and covetous within ; his heart set on earth,
and not on heaven.

And so of the Lord's Supper. That is not receiv
ing the body and blood of Christ, which is outward
in the flesh. It is not the form that profits, but the
mystery which the forai represents ; not the outward
action, but the inward faith from which it proceeds.
The Lord's Supper indicates the feelings of the heart,
when the heart desires to be thus reminded of the
body which bore its sins, and of the blood which
atoned for its transgressions. The heart which feels
this, " verily and indeed receives the body and blood
of Christ " in this holy sacrament.^ But that is not
an ordinance of the heart, but of the letter, when the
careless, worldly, unrenewed man complies with the
form, because it is the custom of the church: or
when one who feels his strength decaying takes re-

« 1 Peter iii. 21. 7 Acts viii. 13—21.

' Church Catechism.

I
I

ROMANS 111. 1—8. 33

tuge in the outward rite, with no sense of the mys-
tery which it represents.

So that " we may truly say of these things, what
St. Paul says of circumcision and other Jewish pri-
vileges. They do verily profit, if thou keep the law
of Christ. But if thou be a transgressor of that law,
thy baptism is no baptism, thy Christianity is no
better than heathenism. For he is not a Christian
who is one outwardly, neither is that baptism which
is outward in the flesh : but he is a Christian who is
one inwardly, and baptism is that of the heart, in the
spirit, and not only that according to the letter of
the Gospel" 9

LECTURE VII.

THE DEALINGS OF GOD TOWARDS THE JEWS
CLEARED FROM OBJECTIONS.

Romans iii. 1 — 8.

1. What advantage then hath the Jew"? or what profit
is there in circumcision ?

2 Much every way : chiefly, because that unto them were
committed the oracles'^ of God.

The Jewish nation was the chosen nation. Moses
had declared, (Deut. xxvi. 18,) " The Lord hath

9 Archbishop Sharpe. Sermons, vol. vi. 17. Referring, of
course, to those who have reached years of discretion.
^ Inspired words : as Acts vii. 38.

£71 .

edil

34 ROMANS III. 1—8.

avouched thee this day to be his peculiar people, as
he hath promised thee ; and to make thee high
above all nations which he hath made, in praise, and
in name, and in honour: and that thou mayest be^
an holy people unto the Lord thy God, as he hath
spoken." This covenant had been sealed by the or-]
dinance of circumcision. But now God was threat-
ening to cast off this people, and the Gentiles were
to possess their privileges. What advaiitage then
hath the Jew? or what profit is there in circum
sion f

The apostle replies, that the Jews had enjoyed!
great advantage. They had been the depositaries
divine truth. What was hidden from others, had
been declared to them. When " the world by wis^l
dom knew not God," the Jews were made acquainted "
with him by revelation. Was this nothing? Did
not this prove that God had " chosen them to be a
special people unto himself, above all the nations
of the earth?" 2

We are all, like the Jew% apt to pride ourselve
on our privileges: and to forget, as they did, tha
privilege is responsibility. To possess the oracles of
God, is an advantage, great every way. Yet the same
word of God, which is eternal life " to them that be-
lieve," is " to them that perish foolishness." It con-
demns those, who " neglect the great salvation" which
it reveals.

An objector might still say, What becomes, then,
of God's promises ? Some, it is true, nay many, have
received the (yracles of God in vain. But shall God

* Deut. vii. 6.

ROMANS III. 1—8. 35

on this account withdraw his solemn covenant ? Shall
their unfaithfulness make God unfaithful ?

3. For what if some did not believe? Shall their unbe-
lief make the faith of God of none effect ?

4. God forbid: yea^ let God be true, but every man a
liar; as it is written. That thou mightest be justified in
thy sayings, and mightest overcome when thou art judged. ^

No such thought must be admitted, as that God
can break his promise. " God is not a man, that he
should lie, or the son of man, that he should repent."*
When the promise was given to the nation, the
obedience of the nation was required. The promise is
binding no longer than whilst that condition is ful-
filled. But even if this were otherwise, man's notions
must be wrong, if they contradict the attributes of God.
Yea, let God be true, but every man a liar. The truth
and faithfulness of God is a fixed principle which no-
thing can overthrow. As it is written by your great
ancestor, David ;^ who proclaimed the truth of God,
even to his own condemnation ; and acknowledged,
" Against thee have I sinned, and done this evil in thy
sight :" that thou mightest be justified in thy sayings, and
mightest overcome when thou art judged. And so be
assured that God's " counsels of old are faithfulness
and truth :" He " will not break liis covenant nor
alter the thing that is gone out of his lips." " Hath
he said, and shall he not do it ? or hath he spoken,
and shall he not make it good?"^

Another objection might be started. Granted, then,

^ Ps. li. 4. Where David confesses, that he cannot reply
against God.

* Numb, xxiii. 19. ^ Ps. H. 4.

^ Isa. XXV. I ; Ps. Ixxxix. 34 ; Numb, xxiii. 19.

D 2

36 ROMANS III. 1—8.

our unbelief does not make the faith of God of none
effect. It rather serves to establish his faithfulness.
It might therefore be argued ; why should God take
vengeance (bring chastisement) upon conduct, which
after all contributes to the setting forth of his glory ?

5. But if our unrighteousness commend the righteousness
of God, what shall we say? Is God unrighteous who taketh
vengeance? (I speak as a man.)

6. God forbid : for then how shall God judge the
world ?

7. For if the truth of God hath more abounded through
my lie unto his glory ; why yet am I also judged as a
sinner ?

8. And not rather, (as we be slanderously reported, and
as some affirm that ice say,) Let us do evil, that good may
come? whose damnation is just. 1

Thus St. Paul meets the question which arises
against the moral government of God. Nothing can
be done without his permission : and all that is done
will conspire to give him glory. " Why does he
then find fault ?" If good comes out of the evil, may
we not do the evil, and be blameless ?

Such an argument, says St. Paul, would confound
right and wrong, truth and falsehood. Our common
notions contradict it. Admit this, and how shall
God judge the woiidf How make a difference be-
tween the righteous and the wicked, if nothing is to
be treated as wickedness which God turns to his own
glory, or causes to prove his truth f

It was wise, for instance, and kind in Joseph, to
speak the words of comfort to his brethren, who had
been sufficiently humbled for their crime : when

? Who incur just condemnation, for perverting what we say.

ROMANS III. 1—8. 37

after their father's death he quieted their fears, and
said, (Gen. 1. 20,) " As for you, ye thought evil
against me ; but God meant it unto good, to bring
to pass, as it is this day, to save much people alive."
Such was the beneficial event, which resulted from
the murderous intent of Joseph's brethren. Still that
result could never excuse their action. No subse-
quent good could ever efface the evil purpose, when
" they said one to another, Behold, this dreamer
Cometh ; come now, therefore, and let us slay
him."«

Nay, if we were to admit the principle of doing
evil that good may come, Judas himself might excuse
his guilt. He, by his treachery, betrayed Jesus to
the Pharisees. This led to his condemnation and
death : and his condemnation and death " fulfilled
those things which God had before shown by the
mouth of all his prophets, that Christ should suffer."^
But the conscience of Judas could not find this
comfort. He felt, and justly felt, " I have sinned,
in that I have betrayed the innocent blood."'

Here then we must take our stand. " The trans-
gression of the law is sin." And God is not unrighte-
ous, who taketh vengeance upon transgression. Our
unrighteousness may commend the righteousness of
God. But we are unrighteous notwithstanding. Our
unfaithfulness may serve in the end to display his
truth. But his wisdom which leads to this result,
cannot palliate our disobedience. We are not
the less evil, when we offend against his law, though
he is good, and causes our wrong to minister to his
praise.

8 Gen. xxxvii. 19. 9 Acts iii. 18. ^ Matt. xxvii..4..

38 ROMANS III. 9—20.

LECTURE VIII.
THE GUILT OF THE JEWISH NATION PROVED.

Romans iii. 9 — 20.

9. What then ? are we better then they ? No, in no
wise : for ice have before proved both Jews and Gentiles,
that they are all under sin ;

St. Paul had been conceding to the Jews, that their
nation had " an advantage great every way." And
now he shows the melancholy fact, how little the
nation had profited by that advantage. As he had
already proved, they were no better than others. If
the Gentiles could not be justified before God, nei-
ther could they. He takes his proof of this from
their own Scriptures. He did not wish to be the
accuser of his nation, though he could not keep back
the truth. Therefore he quotes the words of David
and the prophets, written long before : as if to say.
See now the description of those who flatter them-
selves that they are righteous, and boast that they
have Abraham as their father.

10. As it is written. There is none righteous, no not
one:

1 1 . There is none that under standeth, there is none that
seeheth after God.

12. They are all gone out of the way, they are together

ROMANS 111. 9—20. 39

become unprofitable ; there is none that doeth good, no, not
oneJ

13. TTieir throat is an open sepulchre;" ivith their
tongues they have used deceit ; the poison of asps is under
their lips :

14 Whose mouth is full of cursing and bitterness:^

15. Their feet are sioift to shed blood -^

16. Destruction and misery are in their ways:

17. And the way of peace have they not known ;*

18. There is no fear of God before their eyes.^

A sad description of man, once formed in the
image of God. And yet the too just description of
those who are not renewed in the spirit of their minds.
It represented the state of unconverted man in the
time of David, who wrote these words. A thousand
years after, Paul applies it to his own time. And
may not we ourselves appeal to it ?

If man is righteous, it is not his original nature.
Left to himself, there is none that understandeth his
position in the world, or seeketh after God. He goeth
out of the way which God has prescribed for his
people, and is unprofitable : does him no service. The
throat is too often as a7i open sepulchre, disgusting
those that pass by. The tongue, which is man's dis-
tinguishing property, is employed to use deceit : nay,
to blast and destroy like the poison of the asp : or to
express in curses the bitterness which lurks within.
Instead of the way of peace, private strife and public
wars spread destruction and misery abroad. The fear
of man is far more commonly before the eyes, than
the fear of God, And the language of Pharaoh is

1 Ps. xiv. 1—3. 2 Ps. V. 9.

3 Ps. X. 7. * Prov. i. 16.

* Is. lix. 7, 8. ^ Ps. xxxii. 1.

40 KOMANS III. 9—20.

often the language of the tongue, and still oftener the
language of the heart ; " Who is the Lord that I
should obey his voice ? I know not the Lord."^

This, it seems, was the course which the Jewish
character followed, as it is the course which is taken
in every age and country by those whose nature is
not changed. To set God before us ; to understand
what we owe him as his creatures; to govern the
tongue, so that only that shall proceed out of the
mouth which is " good for the use of edifying :" to
avoid all " strife and envying :" to " follow peace with
all men :" — this is not the course in which human na-
ture runs : it must be laboriously brought into this
channel, and carefully hindered from breaking out of
it. The Jewish people had not so lived : as their own
David, as their own prophets had said, and they could
not deny the truth. They could not pretend that the
Psalmist was speaking of the Gentile, and not the
Jewish character. His words had become part of their
own Scriptures, and they could not dare to contradict
them. They must own themselves condemned. We
know that what is said in Scripture must apply to them
to whom the Scripture is revealed. The prophets
were not condemning the heathen who could not
know the will of God, but the Jew who did.

19. Now we know that what things soever the law saith,
it saith to them who are under the law : that every mouth
may he stopped, and all the world may become guilty before
God.

20. Therefore by the deeds of the law there shall no flesh
he justified in his sight : for by the law is the knowledge of sin.

Such is the conclusion. When the character and
7 Ex. V. 2.

ROMANS III. 9—20. 41

coiuluct of man is set on the one side, and the law
of God on the other, 7io flesh shall he justified in his
sight For by the law is the knowledge of sin : the
knowledge, not of the faithfulness with which we
have obeyed, but of the extent to which we have
transgressed. The rule shows the unevenness of the
line. This is the basis of the Gospel ; and to con-
fess it, is the first principle of Christian faith. Man
ruined by sin : his nature such, that he " cannot
prepare himself, and by his own strengtb, to faith
and calling upon God :"^ and therefore lying under
God's wrath : the object, not of his favour, but of his
indignation. And yet, of his compassion too : for
when all the woiid had thus become guilty before him,
he opened a way for their deliverance, and the Gos-
pel proclaims that way. " The Scripture concludes
all under sin," not to show that they must perish, but
that they may obtain salvation. It proves to man
the weakness of the title to which he may be trust-
ing for his future inheritance : but not to leave him
poor, but to make him rich indeed: to bestow on
him a title which cannot be set aside, to raise him
to an estate too valuable to be calculated. It stops
every mouth from boasting, because salvation by
grace must be sought that it may be obtained, and
will never be sought unless the need of it is per-
ceived. Those will not seek Christ's righteousness,
who are satisfied with their own.

It is only, however, by the law, that the knowledge
of sin is acquired, or the consciousness of it felt.
Till God is perceived to be a Governor and a Judge:
till the extent and holiness of his commandments are

8 Art. X.

42 ROMANS III. 21—31.

understood through the Scripture: there is no know-
ledge, no proper consciousness of sin. A sense of
sinfulness does not necessarily arise from actual
transgression: nay, strange to say, those who have
the most actual transgression, are often the slowest
to be convinced of sin. The law must be applied
to our consciences, and our hearts and lives ex-
amined and directed by it: and so the mouth is
stopped by a man's own convictions: and he mllingly
joins in the confession which the wicked cannot
utter; " Lord, we have sinned, and have com-
mitted iniquity, and have rebelled, even by depart-
ing from thy precepts and thy judgments." " O deal
not with us according to our sins, neither reward us
after our iniquities."^

LECTURE IX.

MAN JUSTLY CONDEMNED, IS FREELY PARDONED
THROUGH THE REDEMPTION THAT IS IN CHRIST
JESUS.

Romans iii. 21 — 31.

21. But now the righteousness of God without the law is
manifested^ being witnessed by the law and the prophets ;

22. Even the righteousness of God which is by faith of
Jesus Christ unto all and upon all them that believe : for
there is no difference :

23. For all have sinned, and come short of the glory of
God.

9 Dan. ix. v.

ROMANS III. 21—31. 43

24. Being justified freely hy his grace through the re-
demption that is in Christ Jesus :

When the Lord Jesus had fulfilled his ministry,
and was about to return to the Father, these were
some of his words : " Father, I have glorified thee on
the earth : I have finished the work which thou gavest
me to do : And now, Father, glorify thou me
with the glory which I had with thee before the
world was."^

This describes the righteousness which is of the law.
The son of Adam, concerning whom this could be
truly affirmed, would be justified hy the deeds of the
law. So it was declared of the Hebrews of old;
" And it shall be our righteousness, if we observe to
do all these commandments before the Lord our God,
as he hath commanded us.""

But the apostle has reason to affirm, that in this
way no flesh shall be justified before God : for there
is no difference ; for all have sinned and come short of
the glory of God. In one respect there is difference :
the degree of sin is far greater in some than in others.
In this there is no difference : no man living has
" continued in the things that are written in the book
of the law to do them."^

But there is a righteousness of God without the law,
not depending upon complete obedience to the law —
which though only now manifested, was long ago
witnessed by the law and the prophets : by the law of
Moses preparing for it, and by the prophets foretelling
it. It is the righteousness which God imputes to the
believer in Christ Jesus.

^ John xvii. 4, 5. ^ Deut. vi. 25.

3 See Gal. iii. 10.

44 ROMANS III. 21—31.

25. Whom God hath set forth to be a propitiation
through faith in his blood, to declare his righteousness for
the remission of sins that are past, through the forbearance
of God;

26. To declare, I say, at this time his righteousness:
that he might be just, and the justifer of him which b
lieveth in Jesus.

" God, who in time past spake unto the fathers
the prophets, hath in these last days spoken unto us
by his Son :"* spoken as a sovereign might address hHI
guilty subjects. Ye have rebelled, and by a just la^'
your lives are forfeited. But this my Son has pre-
vailed with me for you. He has rendered me such
services, that I can deny him nothing: and I prc^l
claim free pardon to all who shall surrender them-
selves to him, to serve hereafter under his banner.
My justice must be satisfied ; but this my Son has
satisfied it ; he has purchased the benefits whiMi
I propose to you : and therefore I can at the same
time be just, in avenging sin, and just in forgiving-
it ; the debt is remitted to you, because it has been
paid by your Redeemer.

This is the righteousness of God, which is by faith of
Jesus Christ unto all and upon all them that believe,

27. Where is boasting then ? It is excluded. By whiMm
law? of works? Nay: but by the law of faith. "■

28. Therefore we conclude that a man is justified by faith
without the deeds of the law.

By the law of works, there might be boasting.

" To him that worketh, the reward is reckoned not of

grace, but of debt." If a man were acce])ted, because

it could be justly affirmed that he had " walked in

* Ilcb. i. 1.

ROMANS III. 21—31. 45

nil the commandments and ordinances of the Lord
blameless ; because in letter and spirit he had kept
them all from his youth up :" — he might come before
God with some show of reason, and say, " Lord,
I thank thee, that I am not as other men are."*
But because there is no such man ; " no man that
liveth, and sinneth not;" God has declared his righteous-
ncss fw the remission of sins that are past : and the
man who believes in Christ, is justified, accounted
righteous, though by the rule of law he would be
condemned. As the malefactor on the cross believed,
and sought a place in the kingdom of Christ. " His
faith was counted unto him for righteousness," and
he was justified without the deeds of the law. It was
promised him, " To-day shalt thou be with me in
paradise."^

It was this mercy of God which the apostle was
commissioned to proclaim. And shall not such
mercy, which is sufficient for all, be extended and
made known to all ? Shall not he, who is " the
glory of his people Israel," be also " a light to lighten
the Gentiles?"

29. Is he the God of the Jews only ? is he not also of
the Gentiles ? Yes, of the Gentiles also :

30. Seeing it is one God, which shall justify the circum-
cision by faith, and uncircumcision through faiths

31. Do we then make void the law through faith ? God
forbid: yea, we establish the law.

* Liike xviii. 11. ^ Luke xxiii. 43.

" The two prepositions by and through, have the same meaning
here : as also Phil. iii. 9, — " The righteousness which is through
the faith of Christ, the righteousness which is of God by faith."

46 ROMANS III. 21—31.

As Jesus had himself said, " Think not that I am
come to destroy the law and the prophets. I am not
come to destroy, but to fulfil." One important part
of the Jewish law, was its continual sacrifices. These
offerings are established, when their meaning is ex-
plained : and it is shown that " the blood of bulls
and of goats can never take away sins,"^ but were
merely a standing proof that " the wages of sin is
death." We do not, then, make void the law, when
we proclaim the one great sacrifice which has super-
seded every other; and made a full, perfect, and
sufficient satisfaction for the sins of all men.^

Another important part of the law was its moral
precepts. And these commands of the law are esta^
blished, when their extent is shown ; how they reach
to the thoughts and intents of the heart : when it is
declared, that " we must all appear before the judg-
ment-seat of Christ, that every one may receive the
things done in the body:"^ and that " without holi-
ness, no man can see the Lord." Therefore we
establish the law, by preaching faith in Him, who will
" put his laws into our minds, and write them on our
hearts," 2 and enable us to be " doers of the law, no
hearers" only.

If, then, it is to make void the law, to prove its
extent and obligation : if it is to make void the law,
to show that it must be fulfilled : if it is to make void
the law, to show that its demands have been exacted
to the uttermost: then do we make void the law,
when we preach salvation through faith in Christ
Jesus. But if it is to establish the law, to show that

8 See Heb. x. 1—4. 9 Heb. ix. 28.

1 1 Cor. V. 10. 2 Heb. viii. 10.

ROMANS IV. 1—8. 47

" not one jot or one tittle can pass from it;" if it is
to establish the law, to write it on the " fleshly tables
of the heart;"* if it is to establish the law, to teach
that we have " not yet attained, either are already
perfect," but must " go on unto perfection :" then,
truly, we do not make void the law through faith ;
God forbid ! yea, we establish the law.

LECTURE X.

THE NATURE OF CHRISTIAN JUSTIFICATION.

Romans iv. 1 — 8.

1. What shall we say then that Abraham our father, as
pertaining to the flesh, hath found?

2. I^or if Abraham were justified by works, he hath
whereof to glory ; but not before God.

3. For what saith the Scripture? Abraham believed
God, and it was counted unto him for righteousness.^

The Jewish people looked to Abraham as their
great example. When, therefore, Paul brought for-
ward a doctrine which was new and strange to them^
they would naturally refer to Abraham. They knew
that he was counted righteous ; and would consider
his righteousness as the rule for theirs. Paul, there-
fore, inquires what Abraham found, or obtained, a^
pertaining to the flesh f What did he receive from
any deed, merit, or obedience of his own ? For if

» Matt. V. 18. * Phil. iii. 12; Matt. v. 48.

^ Gen. XV. 6.

KOMANS IV. 1—8.

he were accepted of God because of his works, he
hath whereof to glwy : he would have something to
boast of. The man who by labour, perseverance,
and ability, has gained for himself a fortune, is in a
different case from him who has been endowed by
the free bounty of his sovereign. Was it then so
with Abraham? He has no such boast to make
befw-e God. For Scripture expressly says, Abrahatn
believed God, and it was counted unto hhn for rigli-
teousness. It is not said that he fulfilled the law,
wrought the works of righteousness, and was justi-
fied: but that he believed. And his reward w'as free;
we are not told that his works were repaid ; but that
his faith was taken as righteousness. If God had
set his works to his account, or recompensed him
accordingly, he might be said to have found or ob-
tained something as pertaininfj to the flesh. But, as
it was, God set his faith to his account ; and that was
imputed to him for righteousness. God did not
justify him, because he wrought the good works of
obedience ; but because he reposed implicit faith in
his word, and " staggered not at his promises." And
there is a wide difference, between what is received
because it is earned and due, and what is received
because it is freely given.

4. Now to him that worketh is the reward not reckoned
of grace, but of debt.

5. But to him that worketh not, but believeth on kirn
tkat justifieth tke ungodly, his faith is counted for righte-
ousness. «

The labourers in the parable who were hired into
the vineyard,- came in the evening to receive their
own. The master had agreed with them for a penny

ROMANS IV. 1—8. 49

a-day.2 And when the cvonin«f came, they received
every man a penny. Their reward was not of grace
but of debt. But when the Lord said to the woman
of Canaan, " O woman, great is thy faith; be it unto
thee even as thou wilt:"^ and she was healed of her
disease : that was not of debt, but of grace : she be-
lieved, and her faith was counted fm* righteousness.
And such is true christian faith. The Christian
worketh indeed ; but with a view of justifying him-
self, he ivorketh not : " it costs more to redeem the
soul :" and that work he commits to him who justi-
fieth the ungodly.

So then it was with our father Abraham. And
the same which we have seen in Abraham, we find
also to be the case with David. He also speaks not
of merits, but of mercy : not of debt, but of grace.
It does not enter into his mind that any one can
ham whereof to glory before God.

6. Even as David also describeth the blessedness of
the man, unto whom God imputeth righteousness without
works,

7. Saying, blessed are they tohose iniquities are forgiven,
and tvhose sins are covered.

8. Blessed is the man to whom the Lord will not impute

So our own David writes. He might have said,
and said with great truth. Blessed is the man who
hath committed no iniquities ; who has " continued
in all things that are written in the law, to do them."
If we can find such a man, we may well pronounce
him blessed. And the nearer any one approaches to

2 Matt. XX. 1—12. 3 Matt. xv. 28.

* Ps. xxxii. 1, 2.

ROMANS IV. 1-8.

such obedience, the more blessed is he. But David
does not so express himself, because he was himself
a man, and was aware of the " law of sin which was
in his members." And he wrote for men, who were,
like himself, frail and corrupt, in whom, as in him-
self, " the flesh lusteth against the spirit." And he
knew, that the more enlightened they became in
the knowledge of God and the knowledge of them-
selves, so much the more they would be conscious
of their sinfulness : and so much the more liable to
despair, if he had only said. Blessed is the man who
is without sin, instead of the man whose sins are
covered: if he had said. Blessed is the man in whom
the Lord can find no iniquity, and not the man whose
iniquities are forgiven.

And truly thankful may we be to have this assur-
ance, that there are those to whom the Lord will not
impute sin. On no other ground could we look to-
wards judgment with any comfort. We should be
trying to weigh our respective portions of obedience
and disobedience, and to see which was heaviest.
We should be putting in one scale the strength of
passion, and in another the strength of reason, to
examine which ought to have prevailed. We should
be balancing ignorance against knowledge, and power
of temptation against power of conscience ; and doubt
within ourselves whether ignorance or temptation
would furnish an excuse, or whether we had sinned
against light and knowledge. We should be com-
paring what we supposed to have been good in our
lives, with what we knew had been wrong ; and thus
miserably doubting, whether we had more ground to
hope for God's favour, or to fear his anger.

ROMANS IV. 1—8. 51

David himself may be an instance, in whom, whilst
there was much after God's own heart, there was
also much to call for God's wrath and indignation.
How could he ever know his future prospects, if
God had not revealed his mercy to him ? And Paul
likewise, who liad been " a persecutor, a blasphe-
mer, and injurious" to the church of God. How
could he ascertain whether his services would be
more effectual to justify, or his offences to condemn
him? What comfort could he have enjoyed, except
the comfort which he really found, that to him that
worketh not, but believeth on him that justifieth the un-
(jfodh/, his faith is counted fo^* righteousness f

But although the Christian, in one sense, worketh
not ; although he does not work for hire, and looks for
no reward as a debt ; still he knows that " by works his
faith must be made perfect."^ He desires to be a
diligent servant, though he owns himself to be " an
unprofitable servant." If he were to remain ungodly,
he could not be sincerely believing on him who justifieth
the ungodly. He does not presume to appear before
God, trusting in his own righteousness. But neither
could he presume to appear before God, trusting in
the righteousness of the Redeemer, unless he were
labouring to make that righteousness the pattern of
his o^vn, and striving to be perfect even as his Lord
who is in heaven is perfect.

' James ii. 22.

E 2

ROMANS IV. 9—25.

LECTURE XI.

THE PROMISE MADE TO FAITH.

Romans iv. 9 — 25.

St. Paul had been speaking of that which is the
highest state of blessedness for man, a state of peace
with God. Blessed is the man to whom the Loo^d
will not impute sin. But the Jews were disposed to
deny that this favour could belong to any except
their own nation : the " chosen nation," separated
from others by the law of Moses, and dedicated to
him by the rite of circumcision. This question is
settled by going back to Abraham, the founder of
their race. What was reckoned to him for righte-
ousness? Circumcision, or faith? We say, Faith:
and that, before he was circumcised : so that circum-
cision was the seal of Abraham's faith, but not the
ground of God's favour.

9. Cometh this blessedness then upon the circumcision
(the Jewish people) only, or upon the uncircumcision (the
Gentiles) also ? for we say that faith was reckoned to Abra-
ham for righteousness.

10. How was it then reckoned? when he was in circum-
cision, or in uncircumcision ? Not in circumcision, hut in
uncircumcision.

11. And he received the sign of circumcision, a seal of
the righteousness of the faith which he had yet being uncir-
cumcised: that he might be the father of all them that be-

ROMANS IV. 9—25. 53

lieve, though they he not circumcised; that righteousness
might be imputed unto them also :

12. And the father of circumcision to them who are not
of the circumcision only, hat who also walk in the steps of
that faith of our father Ahraham, which he had being yet
uncircumcised.

God first declared his favour to Abraham; pro-
mised to be his "shield, his exceeding great re-
ward."^ He then, on a subsequent occasion, marked
him as his own by a peculiar ordinance ; just as we
first make a contract, and then seal it. So that cir-
cumcision was to Abraham, what baptism was to
the Ethiopian, (Acts viii. 36 — 38,) who said to
Philip, " See, here is water: what doth hinder me
to be baptized ? And Philip said. If thou believest
with all thine heart, thou mayest. And he answered
and said, I believe that Jesus Christ is the Son of
God. And they went down into the water, both
Philip and the Eunuch; and he baptized him." Thus
baptism was the seal of the righteousness of the faith
which the Eunuch had, being yet unbaptized: and
circumcision was a seal of the righteousness of the faith
vhich Abraham had, being yet uncircumcised.

And not only was this so ; but it must needs be so,
that the terms of the promise might be fulfilled.
It was a free promise given to faith. Therefore it
could not be made dependent on obedience to the law.

13. For the promise, that he should he the heir of the
world, was not to Ahraham, or to his seed, through the law,
hut through the righteousness of faith.

14. For if they which are of the law he heirs, faith is
made void, and the promise made of none effect.

1 Gen. XV. 1.

ROMANS IV. 9—25.

15. Because the law worketh wrath, for where no law is,
there is no transgression.-

16. Therefore it is of faith, that it might be by grace; to
the end the promise might be sure to all the seed ; not to that
only ichich is of the law, but to that also which is of the
faith of Abraham ; who is the father of us all,

17. {As it is written, I have made thee a father of many
nations^) before him whom he believed, even God, who
quickeneth the dead, and calleth those things which be not
as though they were.

IS. Who against hope believed in hope, that he might
become the father of many nations; according to that which
was spoken. So shall thy seed be.

19. And being not weak in faith, he considered not his
own body now dead, when he was about an hundred years
old, neither yet the deadness of Sarah's womb :

20. He staggered not at the promise of God through un-
belief; but was strong in faith, giving glory to God ;

21. And being fully persuaded that, what he had pro-
mised, he was able also to perform.

22. And therefore it was imputed to him for righteousness.

St. Paul's purpose here, is to show that Abraham
enjoyed the divine favour on the same terms on which
any can enjoy it ; through grace, by believing the
promises of God. The Jew would argue, that Abra-
ham received the blessing by entering into the cove-
nant of circumcision. No, says the apostle : God
gave him the promise that he should be head of tlie
tv(Yi'ld, (that his seed should inherit infinite blessings,)
long previously to his giving him the sign of circum-
cision.^

* By the law there would be wrath, not favour ; the law not
being perfectly kept : but where no law is, men are not treated
as transgressors.

" See Gen. xv. 1 — .5.

ROMANS IV. 9—26. 65

Moreover, if the blessing came through circum-
cision, the 'promise would he made of none effect ; which
said, that " in his seed all nations of the earth should
be blessed ;" not those only which were of the law.
Faith, too, would be made void: whereas it was his
faith, and not his obedience, which was " counted to
him for righteousness."

And this decides the question, whether the blessed-
ness conieth iqnm the circumcision only. If it came
through the ordinance of the law, only those which
are of the law could be heirs of the promise : but as
it came through faith, then all that are of the faith
are heirs : and Abraham, as the father of us all, has
bequeathed the example of faith to his children. The
word of the Lord came to him, (Gen. xv. 4 — 6,)
" This shall not be thine heir ; but he that shall come
forth out of thine own bowels shall be thine heir.
And he brought him forth abroad, and said. Look
now toward heaven, and tell the stars, if thou be able
to number them : and he said unto him, So shall thy
seed be. And he believed in the Lord; and he
counted it to him for righteousness." He staggered
not at the promise of God through unbelief: he did not
bring forward difficulties or objections; but y^^,^ fully
persuaded that what he had promised he was able also to
perform.

St. Paul, then, proposes this faith as a pattern for
ours. God offers us, not the same, but far greater
blessings, which he expects us to take on his word,
and which we can only inherit by believing him.
His promise is, (Rom. x. 9,) " If thou shalt confess
with thy mouth the Lord Jesus, and shalt believe in
thine heart that God hath raised him from the dead,
thou shalt be saved." Much, without doubt, might

ROMANS IV. 9—25.

be argued against this. Some may think that their
" own works and deservings" would make a proper
ground of favour; and some find it hard to under-
stand how the merits of Christ should be imputed
to themselves ; or how the Lord should " lay their
iniquities upon Him." So Abraham might have dis-
puted ; — Why should God take me out of my native
land ? How can he give me a son in my old age ?
But he did not thus argue against God. Beinfj
strong in faith, and giving glor^ to God, he believed
God's word, and therefore it was imputed to him for
righteousness,

23. Now it was not written for his sake alone, that it
was imputed to Mm ;

24. But for us also, to whom it shall he imputed, if we
believe on him that raised up Jesus our Lord from the
dead ;

25. Who was delivered for our offences, and was raised
again for our justification.

He was delivered for our offences. This is the simple
statement ; " All we like sheep have gone astray, and
the Lord hath laid on him the iniquity of us all."
He rose again for our justification. Triumphing over
death, he proved that he " had power to lay down
his life, and to take it again :" that " having life in
himself," he is " mighty to save," and " quickeneth
whom he will :" and is able to present as riglitcous
before God, " as many as receive him, and believe in
his name."

Therefore, "unto him that loved us, and washed
us from our sins in his own blood, and hath made us
kings and priests unto God and his Father; to him
be glory and dominion for ever and ever. Amen."*
♦ Rev. i. f), 7.

ROMANS V. 1—5.

LECTURE XII.

THE ArOSTLE'S GROUND OF CONFIDENCE BEFORE

GOD.

Romans v. 1 — 5.

1. Therefore being justified hy faith, we have peace with
God through our Lord Jesus Christ :

2. Bg whom also we have access bg faith into this grace
wherein we standi and rejoice in hope of the glorg of God.

Such is the blessedness of one who has embraced
the offer of the Gospel, and is content to receive sal-
vation as the gift of God through Jesus Christ. He
is at peace with God. His sins, which are many, are
forgiven; his infirmities, which are constant, shall
not condemn him. He can look towards God as a
reconciled Father, whose judgment he need no longer
dread. The sin which would give him cause to
dread, has been effaced from the book of God's re-
membrance by the blood of atonement in which he
trusts, and which God has declared to be all-suffi-
cient. This reconciliation is not a thing to come
hereafter, for which he must wait till the judgment-
day : it is a present possession. Being justified hy
faith, we have peace with God. " There is no con-
demnation to them that are in Christ Jesus:" for
whose sake the Lord has put away their sins, and
accounts them righteous before him. This was the
language of the Redeemer himself, the author of

ROMANS V. 1—5.

the blessing. He said of the penitent Zaccheus,
" This day is salvation come unto this house." ^ He
declares of those who trust in him, They have " pass-j
ed from death unto life."^ His words to those whose
diseases he cured w^ere these: "Thy faith hath saved]
thee." " Thy sins are forgiven." " Go in peace." ^

And as the present state of the believer in Christ'
Jesus is a state of grace and favour, so his future'
life is i7i hope of the glory of God. He has been re- j
deemed from death, that he may inherit everlasting |
life. And in this prospect he rejoices : rejoices with
a joy which rises above all present trials, knowing
that they are means towards an end, and shall all
contribute to the same merciful purpose of God
respecting him. As St. Paul proceeds to say ;

3. And not only so, but we glory in tribulations also:
knowing that tribulation worketh patience ;

4. And patience, experience ; and experience, hope:

5. And hope maketh not ashamed; because the love of\
God is shed abroad in our hearts by the Holy Ghost which
is given unto us.

As much as to say, Our rejoicing is not lessened
by all the afflictions which abide us. They all tend
towards the great object, our final salvation. Tri-
bulatio7i ^varketh patience:^ gives occasion of endur-
ance, and evidence of perseverance. Patience work-
eth Ctvperience.^ If there is no exercise of patience,
there can be no experience ; no experimental proof]
of the stedfastness of faith. Such experience work-

» Luke xix. 9. 2 John v. 24.

» Luke vii. 50 ; Matt. ix. 2 ; Mark v. 34, &c.

virofjioytjv.

^OKlfiTiy.

ROMANS V. 1—5. 59

eth hope : gives reason for a confident expectation of
those " good things which God has prepared for them
that love him." And it is a hope that maketh not
oshnmed : does not bring reproach on those who in-
dulge it, by disappointing them in the hour of trial.
There might be a hope which did cause shame.
When Elijah challenged the prophets of Baal to sacri-
fice, it was agreed that they should call on the name
of their gods, and he should call on the name of the
Lord : " and the God that answereth by fire, let him
be God."^ It was a hope that made ashamed, when
the priests called on the name of Baal from morning
even until noon: but there was neither voice, nor
any to answer, nor any that regarded. Whereas the
hope of Elijah was a hope that maketh not ashamed^
did not cast reproach on him who rested on it : when
at his prayer, the fire of the Lord came, and con-
sumed the burnt sacrifice ; so that " the people, when
they saw it, fell on their faces, and they said. The
Lord he is the God, the Lord he is the God."

And so it was with St. Paul and his brethren. In
all their aflflictions and persecutions, they had " for a
helmet, the hope of salvation," and were enabled to
rejoice in " the assurance of this hope unto the end."

Yet even this hope needs a foundation. Why may
it not, like other hopes, deceive ? As the scofiers said,
" Where is the promise of his coming ?"^

This likewise has an answer. Hope maketh not
ashamed, because the lorn of God is shed abroad in the
heart by the Holy Ghost which is given unto us. In
that love towards God which fills our hearts, being
poured into them by his Spirit, we have an earnest
6 1 Kings xviii. 7 2 Pet. iii. 4.

EOMANS V. 1-5.

of all that we expect and look for. That love of j

God is his gift — his best gift

possess

session of a part now

enjoy the whole hereafter.

possessing that, we
part of what he has promised ; and the pos-
assurance t

gives

shall

howsfll
lean-M

There is a passage in St. Paul's life, which shows
us the whole of this process, and illustrates his mean
ing by example : why he glwies eve7i in tribulations.
He and Silas were brought before the magistrates at i
Philippi, and after suffering many stripes, were castfll
" into the inner prison, and their feet made fast in the
stocks."^ This was tribulation : but tribulation en-
dured with patience : with patience which nothing
could produce but a stedfast faith thus tried and
proved. Such ea^perience gave just ground of hope, ll
that their " light affliction which was but for a mo-
ment, should work for them a far more exceeding and
eternal weight of glory." But as hope often flatters ;
to deceive, why might not their expectations be de- II
lusive, and they, after all, asha?ned, " disappointed of
their hope?" Because they had a present proof of
the certainty of God's promises, and the faithfulness
of his word : a proof they could not doubt of, for it
was in themselves ; they had an inward consciousness
of its reality. The love of God ivas so shed abroad in
their hearts, that instead of complaining and mourn-
ing, they " rejoiced that they were counted worthy to
suffer shame for his name." And so strong was this
feeling, that "at midnight, Paul and Silas prayed,
and sang praises unto God : and the prisoners beared
them." Certainlv this could be no

natural feeling.

8 Acts xvi. 22—24,

I
I

ROMANS V. 1—5. 61

Tlio natural feelino^ would be to dislike and desert a
cause, which had brought them into trouble. But in-
stead of thus being ashamed of their cause, they were
" filled with joy and peace through the power of the
Holy Ghost." This must be the work of God upon
their hearts. And therefore he concludes, that their
hope was no delusion. Its justness was proved, as
surely as the reality of life is proved by the existence
of warmth or motion. Hope maketh not ashamed, he-
cause the love of God is sited abroad in our hearts by
the power of the Holy Ghost,

Well worthy to be observed is the caution of St.
Paul, in all that concerns that vast object, the salva-
tion of the soul. He takes nothing for granted. He
feels his way (so we may express it) at every step.

We glory in tribulation. So he says. But not out
of a vag-ue conceit, that they who in this world have
" had evil things," must be recompensed in another :
but because tribulation serves to prepare him for
happiness, and to show his meetness for it. He " re-
joices in hope :" but his hope must have a foundation
too : it must be confirmed by the Spirit of God
shedding its influence upon the heart, and " witnessing
with his spirit" that he is one of God's children ; for it
is God who has inspired him with filial love, and enables
him, from the midst of his tribulation, to cry, " I know,
Lord, that thy judgments are right, and that thou
in faithfulness hast afflicted me."^

So it ought to be, in all that concerns the soul.
We ought not to be content, in regard to our ever-
lasting inheritance, unless we know our title-deeds,
and are sure that they are valid.
9 Ps. cxix. 75.

ROMANS V. 6—11.

LECTURE XIII.

THE MERCY OF GOD IN THE ATONEMENT, AN
ARGUMENT FOR THE CONTINUANCE OF HIS
MERCY TO THE END.

Romans v. 6 — 11.

6. For when we were yet ivithout strength, in due time
Christ died for the ungodly.

The object of St. Paul here, is to inspire the
disciples with confidence. Confidence, not in them-
selves, but in the divine mercy. This confidence is.]
needful, both for comfort and for persevering exer-
tion. And the ground which he takes for their en-
couragement, is the surest of all grounds : the good-
ness w^hich God has already shown. See how he has
proved this: how he has given evidence of good- will]
towards men. For what was their state ? The state;
of the heathen, who had " not liked to retain him in
their knowledge," and were worshipping, instead of]
Him, the works which their own hands had made ?i
The state of the Jews, his own people ; who had in-
deed the "form of godliness" among them, but none
of its " power ?" Yet such was the world which God
80 pitied, as to provide the means by which it might
be " reconciled to himself." If indeed it had been
otherwise : if the heathen had been trying to " find
God," through the glimpses which were given them :
had they acted u]) to their conscience, and the light

ROMANS V. 6—11. 63

of reason: had there been anythin*^ like a general
desire, however faint, to learn more of Him, " in
whom they had their being ;" we might have won-
dered less that God should visit his people : should
sot up a light, a " sun of righteousness," for those
who w^ere mourning over the darkness of their ways
and of their hearts. But though it was not so ; —
when we were yet without strength, — alienated from
the only source of strength, — God fulfilled his ap-
pointed purpose : in due time Christ died for the un-
godly.

Learn from this, says the apostle, the assurance
of God's favour. If he opened a door of reconcilia-
tion, when there was no movement on man's part :
much more are we sure that he will turn away from
none who, encouraged by his offer and cheered by
his invitation, are looking towards his kingdom. If
when enemies he made a way for sinners to approach
him, how certain is it that he will meet them when
they are so approaching, and receive them, and pro-
tect them to the end ! If when the prodigal was
ungrateful and undutiful the father still retained his
love for him, and brought him to his senses : that
same father would not neglect him when reconciled :
would not cast him out, or expose him again to the
evils from which he had taken pains to recover him.
The more we reflect on the extent of God's mercy,
the surer this confidence appears.

7. For scarcely for a righteous man will one die : yet
peraduenture for a good man some would even dare to
die.

8. But God commendeth his love toward us, in that, while
we were yet sinners, Christ died for uS'

ROMANS V. 0—1 1

9. Much more then, being now justified by his blood, ive
shall be saved from wrath through him.

10. For if, when we loere enemies, we were reconciled to
God by the death of his Son, much more, being 7'econciled,
we shall be saved by his life.

11. And not only so, but we also joy in God through our
Lord Jesus Christ, by whom we have now received the
atonement.

Thus Paul continues his argument, that none may
faint, or be " weary in well-doing." If Christ showed
such compassion for us, if God so commended his love
toward m, in that, while we were yet sinners, alien-
ated and estranged from him both in heart and life,
Christ died for us ; how much more will he use his
grace and power now, to save those unto the end
whom he has justified and reconciled to God !

Christ suffered, to pay our ransom. As many as
claim by faith the benefit of that redemption, are
reconciled to God by the death of his Son ; justified by
his blood. Being by nature children of wrath, they
are hereby made the children of grace.

But between reconciliation and salvation, there
is an interval. And one who trusts in Christ for
remission of sins past, may yet be in perplexity when
he thinks of the enemies which stand between him
and heaven. The world and its temptations: the
flesh and its weakness : the devil and his snares,
may fill him with fear and trembling. To cheer and
encourage such, comes the argument of the apostle.
Much more being recmiciled, we shall he saved by his
life. Saved by his life. For he who " was in the
beginning with God, and was God," " ever liveth at
the right hand of God, and maketh intercession for

■

ROMANS V. 6—11. (35

us :" * is our " advocate with the Father :"* " prays for
us, that our faith fail not :" that we may be " kept
from the evil :"^ and thus, " is able to save them unto
the uttermost that come unto God through him."*

Thus faith in a crucified Saviour, leads to faith
in a risen Saviour. He who has given the strongest
proof, that he willeth not that any should perish ; he
who has done so much, that they may not perish ;
will he now abandon the work, and leave the cause
which .he has carried so far? Will he desert the
soul for which he shed his precious blood? We
know that he will not. Those whom he so loved as
to die for them on the cross, he will still love, now
that he " is set down on the right hand of the Ma-
jesty on high :" he will " love unto the end." It is
the same confidence that we might feel in an earthly
benefactor. He forgave me, and showed kindness,
when I treated him with coldness and aversion : he
remained my friend, and visited and relieved me in
the afflictions which my own misconduct had brought
on : h(yw much more am I sure of his assistance and
regard, when I am striving to deserve it, and to
make some due return? So, respecting God, the
penitent may argue; — He visited me, when I ne-
glected him : will he abandon me now that I desire
to serve him ? He stopped me when I was a rebel :
will he reject me when I strive after obedience?
He thought of me when I deserted him : will he
neglect me when I pray to him ? when all my joy
is in his word and his promise, and in his covenant
of grace ?

1 Rom. viii. 34 ; Heb. vii. 25. ^ \ John ii. 1.

3 Luke xxii. 31 ; John xvii. 15. " Heb. vii. 25.

ROMANS V. 12—17.

These are the thoughts by which those hearts may
be encouraged, which need encouragement: those
spirits cheered, which faint under the dangers of the
world, and the sense of remaining corruption. And
such thoughts enable us to joi/ in God through our
Lm^d Jesus Christy by whom we have now received the
atonement. That atonement, which we have received,
is the earnest of the rest: the standing proof of God's
good will, to disperse all doubts and fears. " He
that spared not his own Son, but delivered Ijim up
for us all, how shall he not with him also freely give
us all things?"^

LECTURE XIV.

THE RUIN OF MANKIND THROUGH ADAM : THEIR
RESTORATION THROUGH JESUS CHRIST.

Romans v. 12 — 17.

1 2. Wherefore, as hy one man sin entered into the world,
and death hy sin ; and so death passed upon all men, for
that all have sinned :

The fact here revealed to us, God alone could
reveal. He does not explain it to us: how or
why it came to be so, we are not told : he
merely declares the fact, that he "made man up-
right,"* and man became corrupt through disobedi-
ence : that he surveyed his works, and " lo, they were
very good,"^ and man amongst them : till sin entered
into the wmid, and death hy sin. He had issued a com-
mand, and required obedience of the creatures he had
5 Rom. viii. 32. » Eccles. vii. 29. • Gen. i. 31.

ROMANS V. 12—17. 67

made; "sayin<^, (Gen. ii. 16,) Of every tree of the
garden thou mayest freely eat : but of the tree of
knowledge of good and evil, thou shalt not eat of it ;
for in the day thou eatest thereof, thou shalt surely
die." When this command was disobeyed, sin en-
tered into the world, and death hy sin, (Gen. iii. 17.)
" Because thou hast eaten of the tree of which I
commanded thee, saying, Thou shalt not eat of it :
cursed is the ground for thy sake; in sorrow shalt
thou eat of it all the days of thy life. In the sweat
of thy face shalt thou eat bread, till thou return unto
the ground ; for out of it wast thou taken : for dust
thou art, and unto dust shalt thou return." 3

Aiid so death passed upon all men, fm^ that all have
sinned. All became sinful, as the descendants of sin-
ful parents, and therefore all became subject to the
consequences of sin. Adam's sons were born " in
his likeness," corrupt like himself: and the whole
race lies under the evils which were thus entailed
upon the world.

All ham sinned, the apostle had said. He might
be challenged to prove this. He had before shown it,
in the opening of this epistle, from their history. He
now takes another course : and argues that all ham
sinned, because all have suffered the effects of sin.

13. [For until (i. e. before) the law^ sin was in the world:
but sin is not imputed when there is no law :

3 Gen. iii. 19.

* dxpi> before, or up to the time of the law of Moses: so Chrysos-
tom. Though no law was then revealed to men, as afterwards to the
Jews, there was the natural law of reason and conscience written
in their hearts, and this they did not obey : as ch. i. and ii.

F 2

6S ROMANS V. 12—17.

14. Nevertheless, death reigned from Adam to Moses,
even over them that had not sinned after the similitude of
Adam's transgression, who is the figure of him that was to
come.^

Thus we have proof of the sinfulness of the whole
race, in that all underwent the penalty of sinfulness.
Death reigned from Adarn to Moses, Those died, who
could not have transgressed the command which
Adam disobeyed, or the law which Moses issued, and
therefore did not suffer for that sin. But there
was a law, an unwritten law of reason and of conscience,
against which they offended : otherwise sin would not
have been imputed to them. For sin is not imputed
where there is no law. And punishment is not inflicted,
where there is no sin. But sin was imputed to
them, and they suffered its penalty : and therefore
all ham sinned, though not after the similitude of
Adam's transgression: not wilfully against a direct
command. Plainly, therefore, the whole race had
partaken of the corruption which Adam introduced
into the world : and so death passed upon all men, fw
that all ham sinned.

Here then is our condition : a miserable condition
of physical infirmity, and spiritual ruin. " In Adam
all died."

Yet in his judgment, God remembers mercy. The
goodness of God had been Paul's special theme in the
preceding verses of this chapter. The admission of
sin and death into the world, might seem to contra-
dict this. Therefore, whilst he asserts the offence

* The firjnre, or type ; rvTroc. There is this parallel between
them, that vast consequences resulted to the world from both.

es, M

KOMANS V. 12—17. G9

and the condemnation; he asserts also the mercy
of God, and the gift by grace ivhich is in Jesus
Christ We acknowledge that the sin of the father,
Adam, has fallen in its effects upon his whole pos-
terity. Still observe God's goodness. If those sin,
and suffer for sin, who sin through a corrupt nature,
which nature they received corrupt : so likewise is
righteousness imputed, through the mercy of the
gospel, to those who have not been previously right-
eous : nay, have been offenders. And in this respect,
Adam, who transgressed, is the figure of him who ivas
to come. For as by him all suffered loss, by the other
all received a gain — ^received it under such circum-
stances, as show that in God's counsels, " mercy re-
joiceth against judgment :" and that although he is a
God of holiness, who " will by no means clear the
g-uilty,"^ yet " the Lord our God is merciful and
gracious," and " keepeth not his anger for ever."^

15. But not as the offence, so also is the free gift. For
if through the offence of one many he dead, much more the
grace of God, and the gift by grace, which is by one man,
Jesus Christ, hath abounded unto many.

The loss was grievous, when through the offence of
one ruin came upon many, upon all mankind : natural
and spiritual ruin. But the favour of God and the
benefits by grace have also abounded unto many : unto
mankind. And as the injury was by one man, Adam;
so likewise the remedy is by one man, Jesus Christ.
Further, great is the difference between the gift by
which mankind are benefited for the sake of one,
and the sentence by which mankind were condemned

6 Exod. xxiv. 7. 7 Ps. ciii. 9.

ROMANS V. 12—17.

by means of one. In the one case, many offences are
remitted : in the other, one offence condemned.

16. And not as it was by one^ that sinned, so is the gift :
for the judgment was hy one to condemnation, hut the free
gift is of many offences unto justification.^

17. For if hy one mans offence death reigned hy one ;
much more they which receive abundance of grace and of
the gift of righteousness shall reign in life hy one, Jesus
Christ.)

True, by one man's offence death imgned over the
world ; mankind was involved in ruin. Still, know-
ing as we do the mercy of God, much more certain is
it that they who embrace the offer of abundant grace
and the free gift of righteousness, shall be preserved
and live eternally hy one, Jesus Christ : that if death
reigned over all, through Adam, through the Son of
God they who trust in him shall reign victorious over
death for ever.

Thus we may derive confidence from the very
calamity in which we are involved. When through
the offence of one many were dead, then our natural
state has been so pitied, that God has actively exerted
himself for our deliverance. And the Deliverer is his
o\Mi dear Son ; through whom the gift by grace has
abounded unto many.

A comfort therefore belongs to us, which may aj>
pear greater through example. It did not, for in-
stance, belong to the prodigal in the parable. In
that distress to which he had been reduced by de-
parting from his father's house, the prodigal reflected
within himself on the happiness which he had left,

^ One oflTcnce.

9 Pardons and justifies from many sins.

ROMANS V. 18—21. 71

and detemiined to return. But he had no promise
of favour ; no invitation : the father had not sent
"the elder son" to reclaim him and say, Retrace
your steps and " be reconciled to" our father. This
God has done for us : and therefore, nothing doubting,
we may " come boldly to the throne of grace," and
seek for ourselxes the ])romised c/ift of righteousness.
If God had willed our destruction, he would have
left us in our misery : but since he has not left us in
our misery, but made a way for our deliverance, he
loes not will our destruction, but our salvation.

LECTURE XV.

THE CONDEMNATION OF MANKIND THROUGH THE
JUDGMENT OF GOD, COMPARED WITH HIS MERCY
IN THEIR SALVATION.

Romans v. 18 — 21.

1 8. Therefore, as hy the offence of one judgment came
upon all men to condemnation ; even so hy the righteousness
of one the free gift came upon all men unto justification of
life.

19. For as hy one mans disohedience many were made
sinners, so hy the ohedience of one shall many he made
righteous.

We may here introduce what St. Paul says on
this subject later in his epistle. " Behold the good-
ness, and the severity of God."^ On them that

1 xi. 22.

ROMANS V. 18-21.

offend, severity. By the offence of 07ie, or by one
offence/ judgment came upon all men to condemna-
tion. This can neither be concealed nor denied:
and it shows us, what men are so prone to disbe-
lieve, the certainty of God's judgments. He issued
his command to the man whom he had created, and
said ; " In the day when thou transgressest the com-
mand, thou shalt surely die." Adam disbelieved,
and did transgress. Immediately was the sentence
executed. Sin entered into the worlds and with sin
death : death, and all that leads to death ; — so that
every eye we close and every grave we stand by,
nay, every pang we witness and every tear we shed,
are proofs to assure us of the fact, that " the trans-
gression of the law is sin," and that he who has
given the law, will avenge the law ; for " the wages
of sin is death."

Here, however, we must not stop. The Scrip-
ture does not stop here. St. Paul does not stop
here, because God has not stopped here. We are
led on, from the example of this severity, to ad-
mire the goodness of God in the dispensation of the
Gospel. He has followed the same rule in mercy as
in judgment. By Adam's disobedience evil came
upon the whole world of sinful men. By the obe-
dience of Christ a blessing is proposed to all. " God
was in Christ, reconciling the world unto himself,"
and exempting from condemnation all that " repent
and believe the Gospel." The effects of Adam's
disobedience will not be fatal to them, unless they
themselves continue disobedient. To as many as

are conscious of these effects, and

for

6rov TrafxiTrrtofiaTOt:

ROMANS V. 18—21. 73

them : to as many as feel themselves to be labour-
ing and heavy laden, labouring under the yoke of a
corrupt nature, and heavy laden with the burthen of
sin : to all such is the mercy offered, the invitation
of Christ proposed ; " Come unto me, and ye shall
find rest unto your souls." For God willeth not the
death of a sinner. " Have I any pleasure at all
that the wicked should die, saith the Lord God ; and
not that he shoukl return from his ways and live ? " ^
This mercy must be man's sole dependence. The
more he knows or learns of the divine law, the more
he will discover his own feilings and short comings.
This was seen, when God revealed his will by Moses
to the Jews.

20. Moreover the law entered., that the offence might
abound. But where sin abounded, grace did much more
abound.

As was before shown, " until," i. e. before " the
law, sin was in the world." When God's revealed
law entei-ed, and was delivered to Moses on Mount
Sinai, it showed the extent of man's corruption more
and more. The law not only did not remedy, it
even aggravated the disease.* You might suppose it
given for the very purpose that offence might abound ;
so generally did sin prevail in opposing the divine
law: so heinous did man's character appear, com-
pared with the rule which God had given to direct
him. But yet, God's grace was not then restrained.
If sin was more manifest, so too was God's mercy
more manifest, in providing a way of recovery from
that sin.

3 Ezek. xviii. 23. * Chrvsostom.

ROMANS V. 18—21.

21. That as sin hath reigned unto death, even so might
grace reign through righteousness unto eternal life hy Jesus
Christ our Lord.

Sin hath reigned unto death. This brings our case
particularly home; describes the circumstances in
which we stand. For so we might each of us reason
with ourselves. The judgment of God came upon all
men. I feel it in myself: in " the sin which is in my
members :" in the sentence of death under which I
live. But is there no hope ? no way of escape ? No
" city of refuge," to which I may flee and be secure?
The same Scripture, which tells me that by the
offence of one, judgment came upon all men to condem-
nation, tells me also, that hy the righteousness of one
the free gift came upon all men unto justijication of
life. So that if sin hath reigned unto death, even so
may grace reign through righteousness unto eternal life
by Jesus Christ our Lord. In this way then there is
escape. By trusting to the righteousness of Christ, I
may be accounted righteous in God's sight : nay, be
admitted into his family, and by adoption reckoned
among his children.

This then is the rock on which we should lay hold,
and so cling to it as never to be shaken off. There
is a deluge by which the world is overwhelmed, a
deluge of sin and death; and its effects extend to all.
Our business is not, to inquire how the waters should
so prevail over the earth ; but to seize upon the way
of safety : to take refuge in the ark, which he him-
self has provided who rules the deluge. In thus
offering the means of preservation, God has shown
that he has a design of mercy. That is done for
mankind, to which the Psalmist trusts, and in which

ROMANS VI. 1—11. 75

confidence he rejoices. God " shall send from on
high to fetch me, and take me out of many waters."^
Our wisdom is, to profit by that mercy. We may
be thankful that there is room for mercy where there
is so much reason for judgment : that our offences,
which are many, may still be blotted out : that if
there is a sentence of condemnation, there is also a
gift of riijhteomness : and that if there is here a world
of sin and death, there is also a world where sin and
death shall be no more, and where they who have
accepted God's ahoundincj grace, shall reign in a life
of holiness and happiness for ever.

LECTURE XVI.

BAPTISM, A DEATH UNTO SIN, AND A NEW BIRTH
UNTO RIGHTEOUSNESS.

Romans vi. 1 — 11.

1 . What shall we say then ? Shall we continue in sin, that
grace may abound ?

2. God forbid. How shall we, that are dead to sin, live
any longer therein ?

The mercy of God is exercised in the salvation of
sinners. So Paul had said. " Where sin abounded,
grace did much more abound." Therefore, some
might say, the more sin, the more mercy. Why
should we trouble ourselves to oppose the evil incli-
* Ps. xviii. 16.

ROMANS VI. 1— 11.

nations of the heart, which after all only open a way
for the clearer manifestations of God's grace ?

These thoughts will arise ; but must be checked at
once. One who had been relieved from urgent dis-
tress by another's bounty, might make a like pretext
for future indolence. Why should I harass myself
by self-exertion, when my wants furnish occasion
to benevolence ? I should never have known the
kindness of my friend, if I had not so greatly
needed his assistance. This is the reasoning of
nature, but of corrupt nature. The benevolence
is employed, that the man who has been relieved by
it may have free scope for his own industry. The
sinner is pardoned, that he may abandon sin, and be-
come the servant of God. Such is the purport of the
covenant of grace, into which the Christian enters.
It is a surrender of sin to death : like that surrender
•# of his body unto death which Christ made. Hmc
then shall we, who by that surrender are dead unto sin,
live any longer therein f It would contradict the very
purpose and meaning of our baptism.

3. Know ye not, that so many of us as were baptized into
Jesus Christ were baptized into his death ?

4. Therefore we are buried with him by baptism into
death : that like as Christ was raised up from the dead by
the glory of the Father, even so we also should walk in new-
ness of life.

So that baptism implies the abandonment of sin.
For we are baptized into a religion founded on the
death of Christ for sin. And our baptism into such
a faitli, may be likened to the death and burial of our
sinful nature ; to be followed, as his death and burial
were foHowed, by a resurrection to a better nature.

ROMANS VI. 1 — II. 77

lie, when all was finished, and he gave up tlie ghost,
laid aside the weak and mortal flesh which he had
assumed, was raised up from the dead by the glory of
the Fathe}% and put on a glorious body which is
neither weak nor mortal. And so it is designed that
we, being baptized into his death, should lay aside the
corrupt nature, and rise again to another nature, and
ivalk in newness of life according to it. Therefore to
contimm in sin, that grace mifjht abound, would violate
the covenant through w hicli grace is given ; Christ's
death would become vain, and our baptism also vain.
We could have no part or lot in its privileges.

5. For if we have been planted together in the likeness of
his death, we shall be also in the likeness of his resur-
rection :

6. Knowing this, that our old man is crucified with him,
that the body of sin might be destroyed, that henceforth we
should not serve sin,

7. For he that is dead is freed from sin.

8. Now if we be dead with Christ, we believe that we
shall also live with him :

9. Knowing that Christ being raised from the dead dieth
no more ; death hath no more dominion over him.

1 0. For in that he died, he died unto sin once : but in
that he liveth, he liveth unto God.

11. Likewise reckon ye also yourselves to be dead in-
deed unto sin, but alive unto God through Jesus Christ
our Lord.

Naturally, the soul is dead to God, and alive to sin.
This state must be reversed, and the soul become
dead to sin, and alive to God. Such was the purpose
of our restoration. He that is buried with Christ by
baptism into death, is freed from sin, as one dead is
freed from every yoke which formerly he used to

ROMANS VI. 1—11.

bear : that hencefwtli he should not serve sin ; and in-
stead of such slavery, enter into that service which is
perfect freedom. This, however, is a change of na-
ture. The natural course is to serve sin, and be dead
to God. Those are happy, who cannot interpret the
phrase by their own experience : who cannot remem-
ber the time when God was as little to them, as if
they had been dead ; as if they had no duty towards
him, no reverence to pay, no laws to observe. The day
which he has hallowed returned, but caused no emo-
tion : his word made no impression : his commands
and his promises affected them no more, than if they
had not belonged to a world which he created. We
know, that this is the case with multitudes, even in a
land where God has revealed himself and is publicly
acknowledged as " our Father which is in heaven."
Should any one propose what might please God, honour
God, promote his service or glorify him in the world,
they are dead to such a proposal. It has no more
power to affect or move their heart, than if the heart
were cold in the grave. But to sin they are alive.
An opportunity of sin does move their heart. Their
ears listen to it, their eyes perceive it from afar.
Their mouth consents to it. Their feet,their hands, are
ready to practise it. In short, the whole man is evi-
dently alive to it.

With the Christian, it must be just otherwise.
Reckon ye yourselves to be dead indeed unto sin, but
alive unto God through Jesus Christ our Loi^d, He
must be dead to sin. He must have renounced all
love of it, all practice of it, all concern with it, as
much as one who is no longer in a sinful world. He
must " make a covenant with his eyes," that they

ROMANS VI. 1 — 1 1. 79

look not on the thing that is unlawful. He must watch
over his heart, that " when sinners entice liim," he
may not " consent" unto them. He must " keep his
tono-ue from evil, and his lips, that they speak no
guile." He must " mortify the flesli, with the affec-
tions and lusts." The " world is crucified unto him,
and he unto the world."

But in proportion as he is " dead to sin, he is alive
imto God'' Experience shows us equally, what this
means. It is to see things in the world, not as they
might gratify the senses, or flatter the inclination,
but as God teaches us to see them. It is to be living
to his service and his glory. It is to feel towards Him
and his will, what the parent feels towards his family,
what the patriot feels for his country. Is God of-
fended? Is his day profaned? Is his name blas-
phemed ? This affects a Christian, as an injury com-
mitted against himself would affect him. Then, on
the other hand, if any means appear by which the
honour of God may be promoted, or his commands
obeyed ; means by which some who serve him not
may be brought to serve him, means by which the
wicked may be led to repentance, and the ignorant and
careless to " faith tow^ards the Lord Jesus Christ " —
the opportunity is gladly seized. The man, in short,
is as much alive to the will of God, as the children
ofthis world are alive to their temporal interests; and
his pui-pose is, through all the concerns of life, to carry
into practice the apostle's maxim, " Whether ye eat or
drink, or whatever ye do, do all to the glory of God."

These are the outward signs by which it will be
seen that a man is alive unto God, But there is
much which cannot be described or explained. There

ROMAICS VI. I— n.

is the inward witness of the conscience ; what St.
Paul felt when he said, " The life which I live in the
flesh, I live by the faith of the Son of God:"^ what
he meant when he said, " We thus judge ; that if
one died for all, then were all dead ; and that he
died for all, that they which live, should live no
longer unto themselves, but unto him who died for
them."^ It is like, in this respect, our bodily life.
Who can say, what it is, what it depends on ? But
this we know, that we have in ourselves the power of
thinking and of moving. So with respect to life
unto God. We know, we feel that we live to him :
that He is in all our thoughts, and all our actions ;
the desire of our hearts, and the purpose of our
lives is to glorify him on earth, and to finish the
work which he hath given us to do.

This is the state of heart which must be the
Christian's standard : without which he has " not at-
tained, neither is already perfect." They are the
terms of the covenant to which he is engaged. In
order that he may live with Christ above, he must be
dead with Christ below : sin must have no more do-
minion over him, as death had no more dominion over
Christy after that he had once paid the satisfaction
to God's justice. Our old man is crucified with him^
that the body of sin might be destroyed, that hencefm^th
we should not serve sin. And the service which sin
has not, God must have; there must be a living,
active, intelligent obedience to Him who claims it,
and has a right to it : and it must be felt in our
hearts within, and evidenced outwardly by our lives,
that we are dead indeed unto sin, but alive unto God
thrmigh Jesus Christ our Lcyrd.

1 Gal. ii. 20. « 2 Cor. v. 15.

ROMANS VI. 12—17. 81

LECTURE XVII.

THE TYRANNY OF SIN FROM WHICH THE
CHRISTIAN IS DELIVERED.

Romans vi. 12 — 17.

12. Let not sin therefore reign in your mortal body, that
ye should obey it in the lusts thereof.

1 3. Neither yield ye your members as instruments of un-
righteousness unto sin : but yield yourselves unto God, as
those that are alive from the dead, and your members as
instruments of righteousness unto God.

14. For sin shall not have dominion over you : for ye are
not under the law, but under grace.

St. Paul had before used the example of death,
and resurrection from death, to show how the Chris-
tian is recovered from sin, and devoted to God.
He now uses another figure : that of power, rule, do-
minion. The Christian enters into God's service,
and is freed from the tyranny of sin. Let not sin,
therefoi^e, reign in your mortal body ; neither yield ye
your members as instruments of unrighteousness unto
sin ; but as instruments of righteousness unto God.

If any should argue, How can this be, when sin
is our natural master, and the " law in our mem-
bers brings us into captivity?" There is still an
answer : Sin shall not have dominion over you : for
ye are not under the law, but under grace. Ye are
not under the law alone, which gave commandment,

ROMANS VI. 12—17.

but gave not power : ye are under grace ; the promise
of the Gospel is, " I will put my law in their inward
parts, and write it in their hearts, and will be their
God, and they shall be my people." ^ So that " what
the law could not do, in that it w^as weak through
the flesh," is accomplished by the " grace and truth
which came by Jesus Christ."-

Nature, however, is not easily subdued. Some
might catch at the words. We are 7iot under the laii\
hut under grace ; and ask, perverting their meaning.
Why then need we be so strict and careful against
" the motions of sin which are in our members ?"
To whom he answers :

1 5. What then ? shall we sin, because we are not under
the law, hut under grace ? God forbid.

Ye were baptized, as has been already shown, into
the death of Christ. It is the basis of your faith,
that he "gave his life a ransom," to redeem you
from sin, and from the consequences of sin. But ye
are not redeemed from sin, if ye continue to serve
sin.

16. Know ye not, that to whom ye yield yourselves ser-
vants to obey, his servants ye are to whom ye obey ; whether
of sin unto death, or of obedience unto righteousness?

Sin is here called a master, and said to rule. Yet
some might ask, What is sin, which is here treated
as a person ? What is it but a name ?

Sin is that principle within us, in which the cor-
ruption of our fallen nature consists : that principle
which is opposed to what is right, and, being right,

* Jer. xxxi. 33, compared with Heb. viii. 10.
2 Ch. viii. 3; John i. 17.

ROMANS VI. 12—17. 83

is required of God. It appears in various forms :
and in all those forms it rules. Pride is sin ; and
the vain, hauglity, self-conceited man is the servant
of pride. Malice is sin: and the envious, slanderous,
revengeful man is the servant of malice. Covetous-
ness is sin : and the dishonest, hard-hearted, extor-
tionate man is ruled by covetousness. Intemper-
ance is sin : and the man who indulges any of the
bodily appetites beyond the rules which God pre-
scribes, is the slave of intemperance.

And we may see, by a few examples, how just the
term is : how properly sin may be termed a master
whom men obey and serve.

Sin acted as a master over Joseph's brethren, at
the time when they resolved, first, to kill him, and
afterwards sold him as a slave to the travelling mer-
chants who were providentially passing by.^ Joseph
was advancing towards them. " And they said one
to another: Behold, this dreamer cometh. Come,
let us slay him." What urged them to such a pur-
pose ? Envy, hatred, malice. Joseph was a better son
than themselves, and therefore their father loved him
better. God had intimated to him by a prophetic
dream, that he should hereafter be lord over his
brethren. Therefore " they hated him, and could
not speak peaceably unto him." And these feelings
mastered them, governed them. When opportunity
was given, envy, hatred rise up in their hearts, and
issue a command : " Now slay this dreamer." They
obeyed the impulse, though God had given a con-
trary command, and declared, " Whoso sheddeth
man's blood, by man shall his blood be shed." They

3 Gen. xxxvii. 18—20.

ROMANS VI. 12—17.

despised the command of God, and followed the
command of sin. And his servants ye are, whom ije
obey.

Again, sin acted as a master over Gehazi, the
servant of Elisha.* His sin was of another form;
took the shape of covetousness. His master the
prophet had been enabled to cure the Syrian officer
Naaman of his leprosy. Naaman would have loaded
him with valuable gifts in return. But Elisha was
the servant of righteousness, and would receive none.
Then it was that Gehazi's real master, the ruler of
his heart, awoke as it were, and gave his orders.
Now, Gehazi, is your opportunity. The prophet has
spared Naaman, who would gladly have enriched him.
Do you run after him, and take something from him.
Gehazi willingly obeyed : and under false pretences
carried back with him " two talents of silver, and
two changes of garments :" took them up privately,
and " bestowed them in the house." What was this,
but to be the slave of covetousness ? His servants
ye are, whom ye obey.

The case of Pilate supplies another example. His
ruler was ambition; love of popular favour, and
worklly advancement. He saw the innocence of the
Lord Jesus, who was brought before him. He was
anxious " to release him." His understanding showed
him that the Jews were accusing Jesus out of envy :
and his conscience warned him, that he ought to
" have nothing to do with that just man :" not to be
the instrument of Jewish malice.^ Had he followed
the dictates of his conscience, he would have set
Jesus free. But just as he was on the point of dis-

♦ 2 Kings V. 20—27. « John xvii. 18; xviii. 1— IG.

ROMANS VI. 12-17. 85

charging him, his master ambition came in, and said,
by the mouth of the Jews, " If thou lettest this
man go, thou art not Caesars friend." Thou wilt
lose thy credit at court : perhaps forfeit thy present
government: certainly not obtain a better. So when
Pilate heard these words, he heard them as a servant
hears his master's order : they were to him a com-
mand : and overcoming all sense of justice and duty,
he " delivered up Jesus to them to be crucified."

Thus it is that sin acts as a master over those who
yield to it : nay, as a master who will not give up
his power. Some, perhaps, in a moment of peni-
tence, in a season of conviction, may desire to escape
from their bondage, and break their chains. But,
ever and anon, the master returns : sets before them
the temptation to which they have been used to yield,
the pleasure, or the company, or the gain to which
they have been long accustomed : and when he says,
Enjoy this, and disregard the consequences, — they
obey, for they are his servants, and his yoke is over
them. How many of the victims of intemper-
ance have resolved never again to taste the poison
which is destroying them ! How many a gamester
has vowed that he will no more risk the ruin of his
fortmie, his family, and his peace! A few hours
after, the master sin appears : bids him return to the
place which he had determined to avoid, bids him
rejoin the company which so lately he renounced ;
says, " as one having authority. Come, and he
Cometh ; go, and he goeth." Such is the tyranny of
sin: such the dominion under which he holds his
captives : they cannot do the things which their con-
science tells them should be done ; and the things

ROMANS VI. 12—17.

they approve not in their inner mind, those they do :
because their master fetters their will, and makes it
agree with his own.

Such then, says St. Paul here, had been the case
with those to whom he wrote.

17. But God he thanked, that ye were the servants of
sin, hut ye have obeyed from the heart that form of doctrine
which was delivered you.

Ye were the servants of sin. Following the de-
sires of the flesh and of the mind, ye had yielded
yourselves to a dominion which is contrary to
God and righteousness, and been " led captive by
Satan at his will." But it was to men in this un-
happy state; it was because this was the helpless
condition of the world, that Jesus Christ had come,
to impose a new and a very different yoke upon
them. And these Roman brethren had listened
to the voice of the Deliverer : had been made free
from their former master, and had now become the
servants of God and of righteousness. God be thanked,
— ye have obeyed from the heart that form of doctrine
which was delivered you. Ye have obeyed that doctrine
which taught you how the Lord Jesus has laid down
his life, that he might redeem to himself a people :
free them from the service of sin, and bring them to
God. So that now sin has no 7nwe dominion over
you. He may issue his command, and say, " Re-
joice, young man, in thy youth, and walk in the
ways of thine heart and in the sight of thine eyes."^ —
Sin may urge this ; but urge in vain. Ye have chosen
another master, who has said, " Mortify your meni-
• Eccles. xi. 19.

IIOMANS VI. 12—17. 87

bers which are upon earth :"^ for " know thou, tliat
for all these things God will bring thee into judgment."
Ambition may try its power with you, and say, Come,
make to thyself a name. Seek wealth, seek honour,
seek to be spoken well of. But ye have another
master, even God : and he warns you, " Whosoever
^will be the friend of the world, is the enemy of God."
Covetousness may put in its claim, and give some
tempting reason why ye should enrich yourselves,
and disregard the interests of others. But ye are
made free from the power of such temptations, and
become sevcants to God : and the maxim of his
family is, " What shall it profit a man, if he should
gain the whole world, and lose his own soul !"

This is the answer to that question which corrupt
nature is too ready to ask : May we not continue in
sin, since we are not under the law, but under grace f
It would frustrate all God's purposes. He has " re-
deemed us from all iniquity," that we might yield
ourselves unto God, But " whoso committeth sin, is
the servant of sin," still under the yoke, for which
the Son of God came to " make him fi-ee." For his
servants ye are, whom ye obey, whether of sin unto
death, or of obedience unto righteousness,

7 Col. iii. 3; Eccles. xi. 19.

8 Pov\i]dri. James iv. 4.

ROMANS VI. 18—23.

LECTURE XVIII.

THE SERVICE AND THE RECOMPENSE OF SIN ANlJ
OF RIGHTEOUSNESS.

Romans vi. 18—23.

18. Being then made free from sin, ye became the servants
of righteousness.

19. / speak after the manner of men because of the in-
firmity of your flesh: for as ye have yielded your members
servants to uncleanness and to iniquity unto iniquity ; even
so now yield your members servants to righteousness unto
holiness.

20. For when ye were the servants of sin, ye were free
from righteousness.

The example which St. Paul uses here was fa-
miliar to the persons whom he addresses ; and he
takes it for that reason, because of the infirmity of their
fiesh ; which needed example, to the better perceiv-
ing of the truth. They knew the nature of bondage,
and of freedom. The man who is bound to his owner,
to come or go at his bidding, is his slave. And the
man who yields up his members to iniquity, is in the
same manner a slave to sin. Sin issues his com-
mand : ])ids him indulge this or that desire, follow
this or that appetite ; and he obeys. And such had
been the case with these Roman Christians. They
had been the seii^ants of sin, arid free from righteous-
ness : not bound by that law which is the only real

ROMANS VI. 18—23. 89

freedom. One, perhaps, a slave to covetoiisness. An-
other, to intemperance, sensual appetite. Another,
to ambition. Another, to malice. Perhaps several
of these masters had joined, to rule over one unhappy
soul. In some way or other they had been free
from righteousness, and " led captive by Satan at his
will."

But as one who has been a slave, or made a slave,
may be ransomed and set free, such were these now.
Being made free from sin, ye have taken on yourselves
another service. Ye were not made free from one
master, that ye might act without restraint or rule :
but ye became free from sin, that ye might become
the servants of righteousness.

And now again Paul speaks after the manner of men.
Men, when they enter into service, look for a return.
He asks, what return they had received.

21. What fruit had ye then in those things whereof ye
are now ashamed ? for the end of those things is death.

22 But now being made free from sin, and become
servants to God, ye have your fruit unto holiness, and the
end everlasting life.

23. For the wages of sin is death ; but the gift of God is
eternal life through Jesus Christ our Lord.

Truly, the wages of sin, even in this life, are poor
wages. Ask the covetous, self-seeking, money-loving
man, what his sin has given him ? He will answer,
if he speak sincerely, — ^restless nights, and disap-
pointed days. Ask the revengeful, malicious, envious
hater of his neighbour, what he has enjoyed; — a
heart " like the troubled sea." Ask the intemperate,
the impious, the sensual, the reveller, what their sin

ROMANS VI. 18—23.

has brought ; — a wretched family : a name of re-
proach : a ruined fortune : a broken constitution.
These earthly consequences of sin are the earnest (so
to speak) now given, to testify the will of God, and
prove the nature of his government. For these ef-
fects of sin are his appointment : he has so ordered
the world, that ungodliness has no promise in the pre-
sent life, any more than in that which is to come.
But the sure and settled wages of sin, is death, eternal
death ; all that Scripture comprises in that term ; all
that is included in the sentence, " Depart from me, ye
cursed, into everlasting fire, prepared for the devil and
his angels." "Cast ye the unprofitable servant into outer
darkness, where is weeping and gnashing of teeth."

From the service of sin, and therefore from death,
the wasres of that service, these Roman Christians had
been delivered. Now beitig made free from sin, and
become servants of God, ye have your fruit unto holi-
ness, and the end everlasting life. For as the wages of
sin is death ; so, on the other hand, the gift of God
is eternal life, through Jesus Christ our Lord.

The cases, we observe, are not the same. Death
is the wages of sin : that which it has deserved or
procured. Everlasting life can never be wages ; for
man can never earn or merit it : but it is the gift of
God: the free gift of God, reserved in heaven for
those, who, " being justified by faith, have peace with
Him, through Jesus Christ ;" and " who, by patient
continuance in well-doing, seek for glory, and honour,
and immortality." For them God has prepared a
gift, beyond wliat we can either desire or deserve;
even life eternal.

ROMANS VI. 18—23. 1)1

Tlie argument of the chapter is, that there are two
opposite services, and two different masters, to one
of which every individual must be engaged. Every
one must be either yielding to the dominion of sin,
or desiring to serve God and righteousness.

This does not imply, that a man may have made
a settled agreement to serve sin, or entered into a
regular compact with Satan. No one must feel sa-
tisfied with his state, merely because this cannot be
charged against him. We too naturally slide into
that service ; and the danger is lest we go unthink-
ing on till escape is hopeless, and then vainly wish
that we had served God as faithfully as we have been
serving sin. Sin is our natural master : the burthen
lies on us, to show that we have been delivered from
it ; just as one who has been born a slave must
show the tokens of his freedom.

Now the Christian bears about him such a token.
He has been baptized into Jesus Christ, that the bodi/
of sin might be destroyed, that henceforth he might not
serve sin. Let him be careful to show that sin has not
retained its power, and kept dominion over him. We
know how diligently a slave who has been once set
free, preserves the certificate of his freedom. So
must we all carry the evidence about us, that we con-
tinue stedfast in the covenant by which we are
bound : and can exhibit not the christian name alone,
but the christian faith and practice. We must keep
so far from the opposite service, that all may see to
which master we are engaged. All who know us
should know us to be God's servants ; who reverence
his name ; who keep his Sabbaths holy ; who love
the Book in which his commands are written ; who

ROMANS VII. 1—13.

honour his people ; who labour to promote his
cause, and bring others over to his service ; whose
desire is, that " God in all things may be glorified,"
and Jesus Christ become the universal lord.

So living, ye have fruit unto holiness : and "blessed
is that servant, whom his lord, when he cometh, shall
find so doing. Verily I say unto you, That he
shall make him ruler over all his goods." ^ " An en-
trance shall be ministered unto him abundantly into
the everlasting kingdom of our Lord and Saviour
Jesus Christ."^

LECTURE XIX.

THE CHRISTIAN DISCIPLES NOT SUBJECT TO THE
LAW OF MOSES.

Romans vii. 1 — 13.

1. Know ye not, brethren, {for I speak to them that
hnow the law,) how that the law hath dominion over a man
as long as he liveth ?

2. For the woman which hath an husband is bound by
the law to her husband so long as he liveth ; but if the
husband be dead, she is loosed from the law of her husband.

3. So then if, while her husband liveth, she be married to
another man, she shall be called an adulteress : but if her
husband be dead, she is free from that law ; so that she is
no adulteress, though she be married to another man.

Matt. \\i\. 45.

« 2 Pet. ii. 11.

ROMANS VII. 1 — 13. 93

4. Wherefore, imj brethren, ye also are become dead to
the law by the body of Christ ; ^ that ye should be married to
another, even to him who is raised from the dead, that we
should bring forth fruit unto God.

This relates to the change which had now taken
place in the state of the Jewish people, which the
apostle compares to the change which death makes
in the state of married persons. The law given by
Moses had bound them under obligations like those
to which a woman is bound so long as her husband
liveth. So long, but no longer. And now the law
had ceased to exist, and therefore they were loosed
from the law. It was to last but for a time ; till he
came for whom it prepared the way : till he came of
whom its ordinances were a type and shadow. And
so, by the body of Christ crucified, and fulfilling the
law, the law had, as it were, expired, and they were
free from it. They were dead to the law: like
a woman who is dead to her first vows, they have
no more power over her ; neither had their former
obligations to the law any more power over the Jew-
ish people ; still less over the Jewish converts ; who
were married to another, even to him who is raised
from the dead, that they should bring forth fruit unto God.

It had not been always so. They had not always
brought forth fruit unto God.

5. For when we were in the flesh, the motions of sins,
which were by the law, did worh in our members to bring
forth fruit unto death.

1 By all that which Christ did and suffered for us in the
body . — Stafford .

ROMANS VII. 1—13.

6. But now we are delivered from the law, that being
dead wherein we were held ; that we should serve in new-
ness of spirit^ and not in the oldness of the letter.

The motions of sin, which were hy the law, the
passions which the law condemned, and showed to be
sinful 2— these kept us in a miserable state: the law
commanded, and gave no power; and the fruits we
brought forth, were not " fruits of the Spirit," but of
the flesh.

The Gospel delivers from this bondage. That
which held us, is as it were dead, and can enthral us
no longer : so that being freed from the letter of the
law, we serve God in newness of spirit, not as slaves
but as children. For "the letter killeth." The
strict exactness of the law must bring condemnation
with it. "But the Spirit giveth life." Warmed
and animated by filial love, we present ourselves,
our souls and bodies, in free and reasonable obedience
to his will. This was Paul's own feeling, as appears
throughout his epistles. He "lived no longer to
himself, but to him who died for him."^

Still he was by birth a Jew, and many of those to
whom he wrote had the sentiments of Jews. More-
over " the law came by Moses," and was the law of
God. He must guard against misconception.

7. What shall we say then? Is the law sin ? God for-
bid. Nay, I had not known sin, but by the law : for I had
not known lust, except the law had said, Thou shalt not covet.

Do I then seem to be disparaging the law, and to
speak slightly of it ? This is far from my intention.

~ So Chrysostom: who supplies tj^avepov^eva, vtoprjia^eva.
* 2 Cor. V. 14.

ROMANS VII. 1 — 13. 95

If there had been a law wliich could have ^iveii life,
verily righteousness would have been by the law. Nay,
I have to thank the law, for giving me a knowledge
of sin, and a sense of duty which I should not other-
wise have attained.* Without the law, / had not
known lust ; I had not known the sinful nature of ve-
hement, unregulated desire.^

Still this law, though showing what sin was, could
not prevent sin. Nay, its very prohibitions inflamed
the desires which they were intended to restrain.
The evil disposition made the law a source of trans-

8. Sut sin, taking occasion by the commandment, wrought
in me all manner of concupiscence. For without the law sin
was dead.

9. For I was alive without the law once : but when the
commandment came, sin revived, ^ and I died.

10. And the commandment, which was ordained to life, I
found to be unto death.

1 1 . For sin, taking occasion by the commandment, deceived
me, and by it slew me.

Without the law — till the law, by showing what was
right, showed also what was WTong — sin was dead ;
it did not put forth its strength ; not because it did
not exist, but because it did not exert itself: like a
serpent in a dormant state, it seemed to have no
power. For till I became, through the law, ac-
quainted with the extent and true nature of holiness,

■* vo/ioc dfxapTLaQ tcarrjyopuQ. — Theod.

5 Becoming more violent because of contradiction. afxapTia, y]
cTTi TO x^'pov opfjLtj. Theoph.
^ €<f)av7] dfiapTia. lb.

ROMANS VII. 1-13.

/ ivas alive, I thought my state to be a lively flou-
rishing state. But wheri the commandment came and
reached my conscience, sin, that had been dead, re-
vived, showed its nature, and its power; and I that
had been alive, now died; felt myself "guilty of
death." The law which would have been life to me
if I had fulfilled it, became death to me because I
had transgressed it. For sinful nature, takiiig occa-
sion by the commandment, averse to the strictness of
the law, deceived me into various transgressions, and
so increased my condemnation.

12. Wherefore the law is holy, and the commandment
holy, and just, and good.

13. Was then that which is good made death unto me?
God forbid. But sin, that it might appear sin, working
death in me by that which is good ; that sin by the com-
mandment might become exceeding sinful. "^

The malignity of the disorder is then most clearly
seen, when the skill which is used to cure it fails.

7 It is satisfactory to know how a sentence of so much diffi-
culty as this and the eighth verse presents, was interpreted in the
earUer ages of the church. Chrysostom's commentary is as
follows. " Sin, taking occasion, increased evil desire, iTndvfiiay,
and the contrary took place to that which was the intent of the
law : not from the fault, but the weakness of the law. For when
we desire a thing, and are prevented from possessing it, the
ardour of desire is more enkindled : but this is not by the law.
For that forbade the being hurried away by desire. But sin, i. e.
our weakness and bad disposition, used the good to produce evil.
The physician is not to be accused for this : but the patient who
makes an ill use of the medicine. For the law was not ordained
to inflame desire, but to extinguish it. The contrary has oc-
curred ; this is not the law's fault, but ours." — Ad. Rom. Horn.

ROMANS VII. 1-13. 97

But the fault is in the constitution, not in tlie phy-
sician. The perfect standard condemns what does
not come up to it, or agree with it : but the standard
is right, the work wrong : though the wrong might
not appear unless the standard discovered it. The
standard shows the greatness of the error : as the mag-
nifying glass betrays the defects of the surface : as
the strong light discloses the motes and atoms in the
air.

Here then is the conclusion. The law is holi/, and
" the commandment holy, and just, and good." He
would be a happy man, who should live according to
all the things that are written in the law to do them.
And he alone is in a safe state, who makes this law
the mark to which he is constantly pressing forward.
But we have " not attained, neither are already per-
fect." So far from it, " by the law is the knowledge
of sin." When the commandment comes, we per-
ceive from it, not how correct our course has been,
but how far we have deviated from the line pre-
scribed.

See then, says the apostle, why I rejoice that you
are delivered from the law by the death of Christ ; that
you are no longer connected with it as the ground of
your everlasting life. For what says the law?
" This is the first and great commandment. Thou
shalt love the Lord thy God with all thy heart, and
all thy mind, and all thy soul, and all thy strength. And
the second is like unto it : Thou shalt love thy neigh-
bour as thyself." 7 Tried by this law, who shall stand?
What man living shall be justified ? Here, then, in

7 Matt. xxii. 38,

ROMANS VII. 14—25.

this mirror, I behold the exceeding sinfuhiess of my
nature, and learn to thank God, that " not by works
of righteousness which we have done, but according
to his mercy he saved us :"^ that he will judge me,
not " according to my own righteousness which is of
the law," but according to " the faith of Christ :" ^
through whom I trust to be absolved from those
omissions and transgressions by which, according to
the letter of the law, I must be condemned. " For
the law was given by Moses ; but grace and truth
came by Jesus Christ." " And by him all that believe
are justified from all things from which ye could
not be justified by the law of Moses." ^

LECTURE XX.

Romans vii. 14 — 25.

THE BONDAGE OF MAN UNDER SIN : AND HIS DE-
LIVERANCE THROUGH JESUS CHRIST.

14. For we know that the law is spiritual: hut I am
carnal, sold under sin.

1 5. For that which I do I allow not : for what I would,
that do I not : hut what I hate, that do I,

16. If then I do that which I would not, I consent unto
the law that it is good.

17. Now then it is no more I that do it, hut sin that
dwelleth in me.

8 Tit. iii. 3. 9 Phil. iii. 9.

1 Johni. 17; Acts xiii. 39.

ROMANS VII. 14—25. 99

18. For I know that in me {that is, in my flesh,) dwelleth
no good thing : for to will is present with me ; hut how to
perform that which is good I find not.

19. For the good that I would I do not ; hut the evil that
I would not, that I do.

20. Now if I do that I would not, it is no more I that
do it, hut sin that dwelleth in me.

Such must be the feelings of the awakened mind,
trying to make out a title to salvation through obedi-
ence to the law, but foiled at every step. The
apostle's object from the beginning of the chapter is
to show the blessedness of being delivered from the
law : and here he describes the perplexity of one not
so delivered. He would say. The law is spiritual, but
I am carnal, sold under sin : betrayed by my first pa-
rent, and enslaved to Satan through the corruption
so brought upon my nature. For that which I do I
allow not : God and my conscience forbid it : but my
evil nature prevails against my conscience : for what
I would, that I do not ; hut what I hate, that do I. I
consent unto the law that it is good. I agree with our
own David when he says, " The statutes of the Lord
are right, rejoicing the heart : the commandment of
the Lord is pure, enlightening the eyes."^ But how
to perfoi^m that which is good I find not. I have too
often cause to say again with David, " I have sinned
against the Lord." " I acknowledge my transgres-
sions, and my sin is ever before me.'"^

These are very far from being the reflections of
every sinner. Many understand little of God's law,
and are not aware of the holiness which he requires.
The Pharisees, who disputed against our Lord, be-

1 Ps. xix. 8. 2 Ps. li. 3.

100

ROMANS VII. 14—25.

cause he seemed to impute blame to them ; and an-
swered him, saying, "Are we blind also?"^ — these
were not persons to confess, we are carnal, but the law
is spiritual. Still less are they the reflections of those
who have practised sin till the conscience is seared :
become callous, insensible, past feeling. These are
the reflections of one who knows that the law is holy,
reaching to the thoughts and intents of the heart :
but who also perceives that in himself, that is, in his
flesh, dwelleth no good thing : and who also perceives
that this sinfulness sets him at a distance from God ;
for God requires holiness, and he is at present under
the power of sin.

And why is he thus contradicting his better judg-
ment? Because there is a principle within him, stronger
than his conscience or his reason. If I do that I would
not, it is no more I that do it, but sin that dwelleth in me.
I am constrained to act against myself: against my
better part : I am under the dominion of an inward
tyrant, who overpowers the conviction of my mind ; and
this, without excusing my transgression, aggravates the
misery of my state. My will is enslaved : and though
in my inward man / consent unto the law that it is
good, yet when temptation comes, it leads me away
in despite of my reason and resolutions. Sin is too
strong for me, causes me to do violence to my own
convictions : what I would, in my inward mind ap-
proving, that / do not, but what I hate, what my judg-
ment disallows, that I do.

These must be the feelings of one who is held by a
law which he confesses to be holy, and just, and good,
but finds not how to perform it. And thoughts like
* John ix. 40.

ROMANS VII. 14—25. 101

these may be treated in various ways. They may be
quieted by suggesting to the mind : — This is our case ;
but it is the case with multitudes : why should we be
uneasy ? They may be silenced by reflecting : To
will is 'present with me. My heart therefore is good :
and God will accept the will. Or it may seem enough
to urge, In me dwelleth no good tJiincj : I inherited a
sinftil nature ; and God will not call me into judg-
ment for that which was born with me. If I am
sinful, he is merciful.

St. Paul, however, is not so satisfied. He knew
that not the hearers, not the approvers of the law
would be justified before God, but the doers.* If we
are bound by the law, we must fulfil the law. And
if we had no other hope than from the righteousness
that is of the law, our condition would be nothing
else than desperate. So he describes it.

21. IJind then a law,^ that when I would do good, evil is
present with me,

22. For I delight in the law of God after the inward
man :

23. But I see another law in my members, warring against
the law of my mind, and bringing me into captivity to the
law of sin which is in my members.

24. O wretched man that I am ! who shall deliver me
from the body of this death?

25. / thank God through Jesus Christ our Lord. So
then with the mind I myself serve the law of God; but with
the flesh the law of sin.

I thank God, that through Jesus Christ there is
deliverance from a state which would otherwise be a
state of condemnation. Without him, if I look to
my condition before God, it is but a body of death.

* ii. 13. ^ A principle in my nature.

102

ROMANS VII. 14-25.

My original nature, before it is renewed by the
Spirit of God, is carnal, sold under sin : quite inca-
pable of fulfilling the requirements of a spiritual law.
And even when we are "renewed in the spirit of
our mind," the body of death still clings to us and
hanofs about us. " The flesh is weak," even if " the
spirit is willing." The tendency of the law in our
members is still to hring us into captivity.^ " There
is no man that liveth, and sinneth not:"^ so that
there is no man living who can be justified by the
works of the law. Therefore, thanks be to God, that
as regards us, " the law is now dead whereby we
are held." " There is no condemnation to them
that are in Christ Jesus." " By him we are justified
from all things." He " has redeemed us from the
curse of the law."^ So that although, to the end,
the flesh will lust against the spirit : though with the
flesh I serve the law of sin, even while in the mind I
serve the law of God ; still I thank God, that where
sin abounds, " grace has still more abounded."
" Christ Jesus bore our sins in his own body;"^ and
being " justified by his blood, we shall be saved from
wrath through him :" nay, " an entrance shall be
ministered unto us abundantly into the kingdom of
our Lord and Saviour."^

What then, it may be asked, are these the words
of an apostle speaking of himself? Yes. He is
thus led by the course of his argument to record his
own experience: and to show the difference of his

4 Nothing more than this is necessarily to be inferred from the
word di.\^a\(i>TttiovTa.

6 1 Kings viii. 46. 7 Acts xiii. 39; Gal. iii. 13.

« 1 Pet. ii. 24. 9 2 Pet. i. 11.

ROMANS VII. 14-25. 103

state, under the law, and under the Gospel. The
law is spiritual: but I am carnal, sold tmder sin.
Such was his original nature. " We ourselves," as
he says elsewhere, " were sometimes foolish, disobe-
dient, deceived, serving divers lusts and pleasures,
living in malice and envy, hateful, and hating one
another."* A change had now been wrought: but
the remainder of sin still maintains a harassing con-
flict within him. For I delight in the laiv of God
after the inward man : but I see another law i7i my
members, warring against the law of my mind, and
bringing me into captivity to the law of sin ivhich is in
my members. No doubt Paul felt this : felt the ten-
dency of his corrupt nature to prevail over the law
of his mind; so that it was needful for him to " keep
under his body, and bring it into subjection, lest
whilst he preached to others, he himself should be a
cast-aw^ay."^ And he describes his own feelings, his
abiding hope and consolation, when he sees nothing
in the law, but condemnation : and looks to " eter-
nal life as the gift of God through Jesus Christ."
For he " desired to be saved, not having his own
righteousness, but that which is through the faith of
Christ, the righteousness which is of God by faith :"^
to expect eternal life, not as a reward that might
be claimed, but as a mercy to be thankfully received.
Wretched man that he would be, if he had only
himself to depend on, no confidence but in his own
righteousness !

And thus describing the process of his feelings, he
has given us a test by which we may try our own.

1 Tit. iii. 3. « 1 Cor. ix. 27.

3 Phil. iii. 9.

104

EOMANS VIII. 1—7.

It is, indeed, one great benefit of St. Paul's writings,
that he is led incidentally to show the effect upon his
own mind and character of the doctrine which he
was inculcating. The feelings here represented must
be, in the main, the thoughts of every man who sets
himself in earnest to the work of salvation. Every
man must contend against the law of sin which is in
his members. Every man must seek deliverance
through the one name under heaven by which salva-
tion is granted to man. Every man will discover to
the end a principle in the flesh which serves the law
of sin, though the mind serves the law of God. And
this makes it needful at last as at first, to thank God,
that " if any man sin, we have an advocate with the
Father, Jesus Christ the righteous, and he is the pro-
pitiation for our sins."*

LECTURE XXI.

THE SPIRITUAL CHARACTER OF THOSE THAT ARE
REDEEMED BY CHRIST JESUS.

Romans viii. 1 — 7.

1 . There is therefore now no condemnation to them which
are in Christ Jesus, who walk not after the flesh, hut after
the Spirit,

2. For the law of the Spirit of life in Christ Jesus hath
made me free from the law of sin and death.

If a man were judged according to the letter of
* 1 John ii. 1.

ROMANS VIII. 1—7. 105

the law delivered to the Jews by Moses, he must
expect condemnation. So it had been proved. " By
tlie law is the knowledge of sin." Or if a man looked
to himself and his own nature, he must expect con-
demnation. For he would " see a law in his mem-
bers warring against the law of his mind, and bring-
ing him into captivity to the law of sin which is in
his members."

In order, then, to be free from condemnation^ he
must look elsewhere. And blessed be God, he
would not look in vain. There is now no condemna^
tion to them that are in Christ Jesus, who walk (are
walking) not after the flesh, but after the Spirit. Christ
has borne the curse of the law for us, and sin is not
imputed to them that are in him. He teaches, and
he enables us, to walk not after the flesh ; not to
follow the corrupt nature which is contrary to the
law of God ; but to yield ourselves up to be led by
the Spirit, which makes us partakers of the divine
nature, and delivers us from the corruption of our
birth. So that the " grace and truth which came by
Jesus Christ," the law of the Spirit of life in Christ
Jesus, has made us free from the law of sin and death.
The law which pardons sin, and provides for holi-
ness, delivers us from the law which whilst it con-
demns us as sinners, yet leaves sin in all its power.

3. For what the law could not do, in that it was weak
through the flesh, God sending his own Son in the likeness
of sinful flesh, and for sin, condemned sin in the flesh:

4. That the righteousness of the law might be fulfilled in
us, who walk not after the flesh, but after the Spirit,

The law could condemn sin, in one sense; it could
declare the penalty of sin. But in another most

106 ROMANS VIII. 1—7.

important sense it could not condemn sin : it could
not dethrone it from its seat in man's heart : could
not abolish its power, in that it was weak through the
flesh : a corrupt nature could not be thus sanctified.
But wliat the law could not do^ God had now done :
God sending his Son in the likeness of sinful flesh, and
for sin, condemned sin in the flesh : Christ by his
sufferings in the body (for he " was made flesh "^ for
our sakes,) abolished the power of sin to destroy :
and by the gift of the Holy Spirit enables man to
resist and conquer it. And sin being thus con-
demned, put down, dethroned, — righteousness might
succeed and prevail. Men are delivered from sin, that
the righteousness of the law may be fulfilled in tJiem;'^
that the righteousness which the law requires, but
could not secure, may be wrought in them by the
Spirit overcoming their carnal nature, and bringing
it into subjection to the will of God.

5. For they that are after the flesh do mind the things of
the flesh ; hut they that are after the Spirit the things of the
Spirit.

6. For to he carnally minded is death ; hut to he spiritually
minded is life and j)eace.

7. Because the carnal mind is enmity against God : for
it is not suhject to the law of God, neither indeed can he.

By birth, we have a carnal nature. " That which
is bom of the flesh, is flesh." ^ The disciples of Christ
receive a spiritual nature : " That which is hmii of the
Spirit, is spirits They that are after the flesh, they

' Heb. vii. 19. "The law made nothing perfect, but the
bringing in of a better hope did : by the which we draw nigh
unto God."

2 In them, not /or them, as some have interpreted it.

3 John iii. 6.

ROMANS VIII. 1—7. 107

that remain in their sinful nature, do mind the things
of the flesh ; the things of this present world ; what
their natural inclinations lead them to. Like the
rich man described in our Lord's parable ; who having
much goods laid up for many years, thought only
how he might " take his ease, eat, drink, and be
merry."* Like Ananias, when he professed to sell
his possessions, and devote the produce to the Chris-
tian cause, but did in truth keep back a part of the
price for his own purposes.^ Like those among the
chief priests and rulers, who believed in Jesus that
he was the Christ, but " did not confess him, lest
they should be put out of the synagogue."^

These all, though in different directions, minded the
things of the flesh. Whereas the spiritual mind re-
nounces " the lust of the flesh, and the lust of the
eyes, and the pride of life," and whatever is " not of
the Father, but of the world."' Like Moses, when
he refused to remain in the court of Pharaoh, and
preferred " the reproach of Christ to the pleasures of
sin for a season."^ Like Paul himself, when though
he had a just claim upon his converts for support, he
A^•ould not be chargeable to any of them ; but
"' wrought with his own hands night and day,"^ that
he might not prejudice his Master's cause.

Now of this spirit we are here told, and truly told,
that it is life arid peace. It is life, because it has the
promise of the Saviour: " He that liveth and be-
lieveth in me, shall never die."^ It is proof of that
vital union with him, on which eternal life depends :

^ Luke xii. 19. 5 Acts v. 2. 6 John ix. 22.

7 1 John ii. 16. 8 Heb xi. 24. 9 2 Thess. iii. 8.

1 John xi. 26.

108

KOMANS VIII. 1—7.

it is the result of his grace, for he " quickeneth whom
he will:" it springs from that faith in him, which
whosoever hath, " hath everlasting life, and shall not
come into condemnation; but is passed from death
unto life." 2

Therefore it is life ; and it is also peace. There is
no peace to the carnal mind. It is " like the troubled
sea, whose waters cast up mire and dirt."^ The car-
nal mind is covetous. What more contrary to peace ?
The carnal mind is ambitious, jealous, envious. What
more contrary to peace ? But the spiritual mind is
peace, because it is free from tumultuous passions and
inordinate desires. The Lord " extends peace to it
like a river ;"* like a full but gently flowing stream,
undisturbed by tides or storms, and in its tranquil
course diffusing health and fertility around.

Whereas, on the other hand, to he carnally-minded
is death. The soul that is not raised above the world,
and the things that are in the world, is still in a state
of condemnation. Its " sin remaineth."^ It has not
undergone that change, that renewal of the spirit,
which is the seal of adoption to every child of God :
without which, there is no entrance into his kingdom.
For as it is the character of the spiritual mind to
bring every thought into conformity with the will of
God : so the carnal mind is enmity against him, and
not svbject to his law. Whereas to bring our will into
agreement with God's will, is the very purpose of our
redemption, and the only test of our salvation. By
nature every mind is carnal ; and " they that are in
the flesh cannot please God." The operation of divine

2 John V. 24.
* Isa. Ixvi. 12.

3 Isa. Ivii. 20.
* See John ix. 41.

ROMANS VIII. 8—15. 109

grace effects a change : the carnal desires give way,
and spiritual things influence the will and delight the
heart. And they that are made the children of God
through the redemption that is in Christ Jesus, are
thus prepared for a kingdom where that which is now
earthly shall become heavenly, and that which is
now corrupt shall put on incorruption. Then the
flesh and the spirit shall no longer be contrary one to
the other ; but " God shall be all in all."

LECTURE XXII.

THE CORRUPTION OF THE FLESH WHICH IS TO BE
OVERCOME BY THE SPIRIT OF GOD.

Romans viii. 8 — 15.

8. So then they that are in the flesh cannot please God.

9. Sut ye are not in the flesh, hut in the Spirit, if so be
that the Spirit of God dwell in you. Now if any man have
not the Spirit of Christ, he is none of his.

The Lord Jesus had said, long before, that " Except
a man be born again, he cannot enter into the king-
dom of God."i " That which is born of the flesh, is
flesh :" and thei/ that are in the flesh cannot please God.

There must, then, be a change. That change is
wrought by the Spirit of God ; so that the believer
in Christ is said to be " bom of the Spirit :" to be no
longer in the flesh, but in the Spirit. Afid if any man
have not the Spirit of God, he is none of his. He has
^ John iii. 3, &c.

110

ROMANS VIII. 8—15.

only the nature of the first Adam, in whom " all died :'
he is not partaker of the divine nature of the second
Adam, in whom " all are made alive." And this is
not left a doubtful matter. It is not doubtful con-
cerning a tree, whether on the wild stalk a better
graft has been inserted. " By their fruits ye shall
know them." No less surely, if any man have the
Spirit of Christ, he will show the fruits of the Spirit ;
" which are love, joy, peace, long-suffering, gentle-
ness, goodness, faith, meekness, temperance."^ These
will be the effects of the Spirit of Christ ; altering
the whole character of the man, and giving him a
new nature.

10. And if Christ he in you, the body is dead hecattse of
sin; hut the Spirit is life hecause of righteousness.

11. Sut 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 quichen your mortal hodies hy his Spirit that
dwelleth in you.

The carnal nature, the body, which is the instru-
ment of sin, is dead because of sin ; but the Spirit is
life, because of the righteousness which it communi-
cates.3 The natural body is dead to God; but the
Spirit will revive this also, and make it " alive unto
God through Jesus Christ." As he had himself de-
clared, " The time is coming, and now is, when the

2 Gal. V. 22.

3 This passage has received from the beginning very different
interpretations. Theodoret is the authority for that which I have
taken : speaking of the death of the body as a moral death. So
Chrysostom, Ukewise, but with a different meaning ; that of the
state to wliich the body is brought by the Spirit, so as to be dead
in respect of sin. The majority of modern commentators consider
that the actual, not the spiritual, resurrection is intended.

ROMANS VIII. 8—15. Ill

dead shall hear the voice of the Son of God; and
they that hear shall live."* The Spirit shall exercise
a power over the corrupt members, like that which
was displayed in raising the body of Jesus from tlie
grave : and the members which by nature would be
yielded as the instruments of unrighteousness unto
sin, shall through the Spirit become the instruments
of righteousness, and be active and vigorous in the
service of God. The soul, indeed, is the seat of life ;
but the body is the instrument through which the
soul operates; and by the habits of the body it is
seen whether a man be living to God or to himself;
and they that have the Spirit of Christ, will " glorify
God in their body and in their spirit, which are
God's,

Having these promises, we have encouragement to
cleanse ourselves from all corruption of flesh and
spirit, and to perfect holiness in the fear of God.
Nay, an obligation, a necessity is laid upon us.

12. Therefore, brethren, we are debtors, not to the flesh,
to live after the flesh.

13. For if ye live after the flesh, ye shall die: but if ye
through the Spirit do mortify the deeds of the body, ye shall
live.

14. For as many as are led by the Spirit of God, they
are the sons of God.

If ye live after the flesh, ye shall die : for the body
is already dead because of sin; and unless it be quick-
ened by the Spirit, it remains dead : and with the
corrupt body the soul remains dead also ; is in a state
of death, fi*om which nothing recovers it. The ori-
* John V. 25. « 1 Cor. vi. 20.

112

ROMANS VIII. 8—15.

ginal character exists, that which Adam left you;
and with the original character, the original sentence
too : ye shall die : no entrance shall be allowed you
into the kingdom of Christ and of God. But if ye
through the Spirit do mortify the deeds of the body, ye
shall live. The promise of Christ is fulfilled in you :
ye have heard the voice, which " they that hear shall
live." For, "to as many as receive him, to them
gives he power to become the sons of God."^ They
have the privilege of children together with the cha-
racter of children. Being led by the Spirit, they are
recognized as the sons of God.

So important is the matter of which we must have
proof We must have proof that we do not live after
the flesh of which we consist ; we are to oppose our
very nature ; and on our doing so, our eternal life
depends. If ye live after the flesh, ye shall die.

How mistaken, then, must those be, who believe
that all will be well with them, though they take no
such pains: and are content to go through life as
smoothly as they can, as if they had nothing to con-
flict with and overcome ! The common language of
the world is : — We have these dispositions ; these
" desires of the flesh and of the mind ;" and He who
knows they are implanted in our nature, will not
expect us to resist them.

Thoughts like these will be at once rejected by
the children of God. They have received the Spirit of
adoption : and with that, a dutiful desire to know and
to fulfil the will of God, and to bring their own
nature into conformity with the divine.
John i. 12.

R(3MANS VIII. S—]ry. 113

15. Fo7' ye have not received the spirit of bondage again
to fear ; hut ye have received the spirit of adoption, whereby
we cry, Abba, Father.

It is this feeling- which ought to prevail in the Chris-
tian's mind : not a servile, but a filial spirit : which
denies itself, and performs the duties to which the
man is called, not only from necessity but from grateful
love. Without doubt the apostle's mind here was
reverting to the bondaffe from which they had been
delivered : the bondage of the law, the yoke which
neither they nor their fathers were able to bear. But
though released from the bondage of the law, they
were not without law : only the law by which they
were now to be regulated was the law not of fear
but of love. They were to be actuated, not by the
spirit of bondage, which inquires. What lymst I do?
But by the spirit of adoption. What can I do? The spirit
which animates the child, when repaying a parent's care,
and watching over the feebleness of declining years,
to the exercise of watchftil services which would be
heavy to the spirit of bondage, but are light to the
spirit of adoption. It was in that spirit that David
inquired, " What shall I render unto the Lord for all
the benefits that he hath done unto me ?" It was in
that spirit that Paul declared his rule of life : "The
love of Christ const raineth us : because we thus
judge ; that if one died for all, then were all dead :
and that he died for all, that they which live should
not henceforth live unto themselves, but unto him
who died for them."^ And there is reason for this
love. For it is He who has delivered us not only
from the bondage of the law, but from its con-
7 2 Cor. V. 14.

114

ROMANS VIII. 16, 17.

(lemnation : and has enabled us, both Jews and Gen-
tiles, to say, each in his own
tenderness, Abba, Father.

language of filial

LECTURE XXIII.

THE WITNESS OF THE SPIRIT TO OUR ADOPTION
AS CHILDREN OF GOD.

Romans viii. 16, 17.

16. The Spirit itself bear eth witness with our spirit, that
we are the children of God.

] 7. And if children, then heirs : heirs of God, and joint-
heirs with Christ: if so be that we suffer with him, that we
may be also glorified together.

This is a most important passage, because it de-
clares that a man's religious state may be discerned:
that it ought to be discoverable by himself, and
known to his own heart, whether he is one of God's
children. If he is so, there are witnesses to it ;
there is a two-fold testimony. The Spirit itself
beareth witness with our spirit. The Spirit of God
itself, by that power which has access to the heart,
adds its testimony to our spirit, our own mind and un-
derstanding : that " spirit of man which is within him,
which knows what is in man."

The apostle has used a term here, which suggests
the idea of an examination, and a court of justice,
in which out of the mouth of witnesses truth is esta-
blished.

ROMANS VIII. IG, 17. 116

Following up this thought, we may suppose the
question to be whether a person is heir to a certain
title, or has a claim to a particular estate. Two
things must be made clear in order to prove the
right. First, of what line or family must he be, to
whom by law the title or estate belongs ? Next, is
the claimant that person ?

So, likewise, in the case of God's children. We
must first inquire, what are the marks and tokens
which are to l^e found on those whom he adopts.
And then examine, whether those marks or tokens
exist in ourselves.

Now the first mark of God's children is, that they
have left the family to which by birth they belong,
and sought for themselves admission into another. Na^

turally, we are not within the line to which the inhe-
ritance pertains. We are born such as we descend
from Adam, and he fell from the state in which he
was created. By nature, therefore, we spring from
an attainted race : from a father who was disin-
herited. " In Adam all died." " By one man's
disobedience many were made sinners." The history
which describes Adam as driven forth from the gar-
den of Eden, describes, still more, the lot of his
posterity: driven out from the favour of God, and de-
prived of the heavenly inheritance. In the line to
which we belong by birth, nothing awaits us but " a
fearful looking for of judgment."

We must show, therefore, our title through an-
other line, the line by which the inheritance was
not forfeited, but restored. We must prove our
part among the family of Christ Jesus, who took our
nature upon him for the express purpose, that he

I 2

■

116 ROMANS VIII. 16, 17.

might reverse the attainder under which man was
lying, and re-establish him in that place from which
Adam by transgression fell. God, as it were, says t^
us in the Gospel, Return to the Father and the
home which you have left. To recall you, and to
prepare the way for your return, I send my beloved
Son. Hear him. Take his yoke upon you, and learn
of him : for as many as receive him, are again ad
mitted into the family from which they have been
estranged, and recover the privileges which they had
lost. Partakers of this benefit by faith in him,
they are once more entitled to call on God as their
Father.

So that the proof, the first proof that we are within
the line to which salvation comes, must be our faith :
that faith of which our spirit, our minds, are conscious. ■I
Our spirit knows, cannot but know, what we really
trust in : ivitnesses to us that we have looked round
for something out of ourselves to lay hold of, some- _^
thing beyond ourselves to depend on in the day offl
judgment: witnesses further, that having felt our
need, and sought this ground of trust, we have found
a rock to stand on, and have set our feet upon it :
that we have committed our souls to him, " who of ^
God is made unto us wisdom, and righteousness, and]
sanctification, and redemption."^

And to this testimony of our ovm spirit, tJie Spirit
itself, the Spirit of God, commonly bears witness too.
Bears witness by that peace of mind which it affords,
and which nothing else can give : a peace which
proves its heavenly origin, because it is highest when
earthly sources of peace are lowest, because it re-

1 1 Cor. i. 30.

ROMANS VIII. l(i, 17. 117

mains when these are taken away. Tliis peace
'' shed abroad upon the heart," is the witness of
the Spirit to that faith from which it is derived:
the peace of the child, when, alarmed by danger,
it takes refuge in a parent's arms: the peace of
the mariner who has moored his vessel out of the
reach of storms : that peace which the apostle de-
sires, afterwards, for these Roman Christians, as
their greatest blessing, praying that " the God of
hope may fill them with all joy and peace in be-
lieving."^

This was the first thing to be witnessed, whether,
as " heii-s of God," we are in the right line: whether
by faith in Jesus Christ w^e are brought within the
reach of that inheritance which by his death he pur-
chased for them that believe in his name.

And if this were all, we might here stop. If the hea-
venly kingdom, like many estates on earth, descended
of course to the heir in the proper line, we need look
no further and inquire no more. But it is not so
with God's kingdom. The heir of eternal life must
first be adopted into God's family through the cove-
nant that is in Christ Jesus. And then he must be
a child of God in character, or the covenant is made
void, and he " falls from grace." It >yas here that
the Jewish people were in error. They said, " We
be Abraham's children."^ God's favour had been
given to Abraham, and promised to his descendants;
so they thought themselves secure of God's favour,
as long as they belonged to the privileged line. But
our Lord declared to them, " If ye were Abraham's
2 Ch. XV. 13. 3 Luke iii. 8 ; John viii. 33.

118

ROMANS VIII. 16, 17.

children, ye would do the works of Abraham."* And
so it is not enough that a man profess the faith of
Christ, is admitted among his people by baptism, and
by virtue of such profession is styled " a member of
Christ, a child of God, an inheritor of the kingdom
of heaven."^ Those must be children of God in con-
duct, as well as by enrolment, who are indeed heirs
of God, joint heirs with Christ. St. Paul takes away
all vain hope or groundless claim, when he adds to
this glorious title : if so he that we suffer with him,
that we may he also glorified together.

Here then, again, the S'pirit itself must hear wit^
ness with our spirit : bear witness, in the language
which the apostle had been before using, that we
" walk not after the flesh, but after the Spirit:" that
we " mortify the deeds of the body." Our spirit, our
conscience must testify, that this is our fixed plan and
purpose : that we set before ourselves a standard of
living, by which the motions of sin which are in our
members are restrained, and we desire to be " fol-
lowers of God, as dear children." Our spirit cannot
deceive us in this, if faithfully examined : it must be
known to our own hearts, whether we are " exer-
cising ourselves to keep a conscience void of offence
towards God, and towards all men."^

And whilst our minds give this assurance, the Spi--
rit itself hears witness with our spirit. The Spirit gives
us power to do, what our hearts resolve to do. Of
ourselves w^e can do nothing. However our better,
judgment may show us what is right, " a law in our
members" opposes " the law of our mind, so that we

♦ John viii. 39.

* Church Catechism.

^ Acts. x\iv. U).

ROMANS VIll. IG, 17. 119

cannot do the things we would." When, then, a
man iinds an agency within him giving him strength
which of himself he has not : when he is enabled to
lay aside his old nature, and to lead a new life,
following the commands of God : when, in opposition
to the flesh, in contradiction to his natural wishes,
he is able to pursue a course which is not natural:
to be moderate, when otherwise he would be intem-
perate : to be pure, when otherwise he would be
licentious : to be meek and gentle, when otherwise
he would be violent and headstrong : to be mild and
forgiving, when otherwise he would be malicious and
revengeful : when he finds such signs that a divine
1)0 wer for good is overcoming his natural propensi-
ties to evil; then he has the Spirit itself bearing witness
with his spirit that he is one of God's children. His own
spirit tells him to do what he desires and determines :
the Holy Ghost enables him to do what he resolves,
and to elFect what he desires : and thus supplies him
with that testimony which is his highest consolation.
" For as many as are led by the Spirit of God, they
are the sons of God :" and, if sons, then heirs : heirs
of God, and Joint heirs with Christ : those for whom,
from the foundation of the world, God has prepared
a kingdom, that they may be where Christ their
Saviour is, and may behold his glory : ^ nay, not
behold it only, but may also be glmified together.
This is the assurance left for our encouragement, whilst
here " we walk by faith, and not by sight:" "looking
for, and hasting unto the coming of the day of God :"
and " giving all diligence, that we may be found of
him in peace, without spot, and blameless."^

7 John xvii. 24. « 2 Pet. iii. 12—14.

120

ROMANS VIII. 18—27.

LECTURE XXIV.

THE RUINED STATE OF THE WORLD, AND ITS
NEED OF RESTITUTION.

Romans viii. 18 — 27.

18. For I reckon that the sufferings of this present tinip.
are not worthy to he compared with the glory lahich shall
be revealed in us.

St. Paul, in the preceding sentence, had spoken
of siifferi7igs. " If we suffer with Christ, we shall
also reign with him." This leads him to add here ;
And it is worth while. So / reckon : 1 calculate.
Such is my judgment, and on this judgment I act :
my life is directed by it : that the stifferings of thin
nresent time are not wm^thy to he compared with the
qlory that shall be revealed in us.

And yet if we reflect upon the apostle's life, it
was certainly a life of no light suffering. As he
himself said concerning it : " If in this life only
we have hope, we are of all men most miserable." ^
We are little able to conceive justly of this in days
like ours, when godliness has so much apparent com-
fort and reward with it, as to recompense, even now,
the sacrifices it demands. Very different was St.
Paul's ease, as he describes it, (2 Cor. xi. 24,) " Of
the Jews five times received I forty stripes save one.
Thrice was I beaten with rods : once Avas I stoned :
thrice I suffered shipwreck, a night and a day I liave
» 1 Cor. XV. 19.

ROMANS VIII. 18—27. 121

been ill the deep : in journeyings often, in perils of
Avaters, in perils of robbers, in perils by mine own
countrymen, in perils by the heathen, in perils in the
city, in perils in the wilderness, in perils in the sea,
in perils amongf false brethren : in weariness and
])ainfulness, in watchings often, in hunger and thirst,
in fastings often, in cold and nakedness."

And yet he says, / reckon that the sufferings of this
present time are not ivm^thy to he compared with the
glory that shall be revealed in us. It is that glory,
which has long been vaguely expected, and ardently
desired; which many prophets and righteous men
have aspired after, but have not enjoyed : God hav-
ing delayed his promises and reserved his blessings,
" that they without us should not be made per-
fect." ^

19. For the earnest expectation of the creature waiteth
for the manifestation of the sons of God.

20. For the creature was made subject to vanity, not
willingly, hut hy reason of him who hath subjected the same
in hope,

21. Because the creature itself also shall he delivered
from the bondage of corruption into the glorious liberty of
the children of God.

22. For we know that the whole creation groaneth and
travaileth in pain together until now.

23. And not only they, hut ourselves also, which have
the firstfruits of the Spirit, even we ourselves groan within
ourselves, waiting for the adoption, to wit, the redemption
of our body.

Here the whole creation is described as restless, un-
satisfied, disordered, looking for some better state of

2 Heb. xi. 40.

122

ROMANS VIII. 18—27.

things; 3 such as was represented to Isaiah: "Be-
hold, I create new heavens and a new earth ; and
the former shall not be remembered, nor come into
mind."* Such as St. Peter had in his thoughts, when
he wrote : " Nevertheless, brethren, we look for new
heavens and a new earth, wherein dwelleth righte-
ousness."^ We cannot but allow that the world,
both moral and natural, is in a state of disorder, and
wants a "restitution of all things:"^ waiteth for the
manifestation of the so7is of God. It wa^ made sub-
ject to vanity, to frailty, not willingly, not of its own
will or accord, but by reason of him who hath subjected
the same in hope: by permission of its Ruler, who has
thus subjected it, yet not without hope of regenera-
tion: not without hope of deliverance from a state of
bondage and corruption into a purer and nobler state
of freedom. Who can deny, that at present the
ivhole creation, in all its parts, groaneth and labour eth
together? Such was the effect of the original sen-
tence : " Cursed is the ground for thy sake : thorns
and thistles shall it bring forth to thee ; in sorrow
shalt thou eat of it all the days of thy life."^ The
Christian is, indeed, raised above the natural state ;
taken out of the general bondage and corruption:
he has the firstfruits of the Spirit, which gives him a
foretaste of heavenly things, and enlivens his present
gloom with the prospect of " glory, and honour, and
immortality." Yet is he " not already perfect :" he
still carries about him a body of death, and is anxi-

3 This is the ancient interpretation of the passage. More mo-
dern commentators prefer iniderstanding Traca ktktiq, as of the
whole human race. But this would require a new translation.

* Is. Lxv. 17. * 2 Pet. iii. 13.

^ Acts iii. 2. " Gen. iii. 17.

ROMANS VIII. 18.— 27. 123

ously waiting for his final adoption amongst God's
children, " the saints in light :" for the complete
Q-edemption of the body, when there shall be no more
sin, or pain, or death ; for the " former things shall
have passed away."®

Indeed, were it not for the bondage of corruption,
to which as long as we remain in this feeble state
we must be subjected, our whole circumstances would
be changed ; salvation would not be future, but pre-
sent ; not something to be expected or trusted to,
but now possessed and enjoyed. We know that it
is not so.

24. For we are saved by hope : but hope that is seen is not
hope: for what a man seeth, why doth he yet hope for?

25. JBut if we hope for that we see not, then do we with
patience wait for it.

We are saved by hope. It is not by immediate
possession, but by hope, that we have been brought
into this state of salvation.^ " Now abideth faith,
hope, charity:"^ these are the wings on which the
Christian is borne on his way to heaven. But if
he already saw his future inheritance, he would not
require faith to show it him ; and if he already enjoyed
his inheritance, he would not need to waitfoi' it in
patience. For what a man seeth, why doth he yet
hope for f But we do with patience wait for it, on
the assurance of hope unto the end : and sustain our
present weakness with the promise of the glory that
^hall be revealed.

Nay, we have a support beyond ourselves : by

^ Rev. xxi. 4. 9 eawdijiiev.

1 1 Cor. xiii. 13.

ROMANS VIII. 18-27.

which that which is weak in us is strengthened, and
that which is wanting to us is supplied.

26. Likewise the Spirit also helpeth our infirmities ; for
we know not what we should pray for as we ought : but the
Spirit itself maketh intercession for us with groanings which
cannot he uttered.

'21. And he that searcheth the hearts knoweth what is the
mind of the Spirit, because he maketh intercession for the
saints according to the will of God.

Thus the same Spirit, who, as had been before said,
witnesses with our own hearts, and assures us of
our relationship to God, does also help our infirmities :
supplies the imperfection of our prayers : 7nakes in-
tercession for us with groanings which cafinot be uttered,
but are accepted of God, that searcheth the hearty and
sees that the mind of the Spirit is in unison with the
desire of the saints, his faithful people, though they
know not what they should pray for as they ought, and
need an intercession more powerful than their own.

So vast is the interest engaged in the salvation of
man, in bringing him to the glory that shall be revealed.
We must judge of the nature of that glory, not from
what man thinks in his low and grovelling nature
which " cleaves unto the dust," but from the agency
which Scripture represents as being employed in
raising him above it. And so we may better under-
stand the sentiment with which Paul began, / reckon
that the sufferings of this present time are not worthy to
he compared with the glory that shall be revealed in us,
" For the things which are seen, are tempoml ; but
the things which are not seen, are eternal."

ROMANS VIII. 28—30. 125

LECTURE XXV.

THE MERCIFUL PURPOSE OF GOD TOWARDS HIS
PEOPLE.

Romans viii. 28 — 30.

28. And we knoio that all things work together for good
to them that love God, to them who are the called according
to his purpose.

Many things may befal the Christian, which seem
very inconsistent with his welfare, very unlike what
was to be expected by those who enjoy divine favour.
How often, for instance, must it have been necessary
for St. Paul to call in the aid of the truth here stated
to his own comfort, whilst he was permitted to lie
bound in prison two whole years at Jerusalem, and
thus cut off from all opportunities of usefulness ! ^ It
required strong faith to bear up against such circum-
stances: strong conviction that he who orders all
things, orders all things with a view to the good of
his people.

Paul, therefore, meets any doubts that might occur,
and prevents the despondency which trials and re-
verses might sometimes occasion. We have not only
the comfort of knowing, what he had before affirmed,
that "the Spirit helpeth our infirmities," and "maketh
intercession for us :" but we have also the encourag-
ing assurance, that all things work together for good to
1 Acts xxiv. 26, 27.

126

ROMANS VIII. 28—30.

them that love God, to thein that are the called accm^ding
to his purpose. According to his original purpose, he
has determined that there shall be a people devoted
to him ; here on earth living in his faith and fear and
love, and hereafter to be received to his glory. And
they to whom Paul wrote, had been called accoi^ding
to that purpose. They were foreknown and pre-
destined from the beginning : — for " known unto God
are all his works from the foundation of the world."
Whatever was now taking place respecting them was
part of a design ; their call to God's service, their
probation in his service, and their final glorification.
Therefore tribulations, or persecutions, instead of injur-
ing them, should serve as means towards their final
salvation. God had a purpose, a design respecting
them which should not be frustrated. All the diffi-
culties and trials which they may be appointed to
undergo, shall contribute to accomplish that design.

29. For whom he did foreknow, he also did predestinate
to he conformed to the image of his Son, that he might be
the first-born among many brethren.

It was no chance, no contingency, which had
brought them to their present state. All its steps
were ordained. They who were now the called, were
those whom God had from the ^v^t fm^eknown. As
he fm^eknew those, who became the disciples of
Paul at Corinth, and formed the Christian church
in that city. God had detained Paul there, when
otherwise he might have removed to a place which
seemed more promising : the Lord spake to Paul by
a vision, " Be not afraid, but speak, and hold not thy
peace: for I have much people in this city.'"^ As he

* Actsxviii. 10.

ROMANS VIII. 28—30. 127

"knows them that are his," when their hearts are
turned towards him : so he foreknows them that will
be his, when their hearts yet appear to be far from
him. He foreknew the ready fixith of Lydia and the
rest of the Philippian church, when he directed Paul's
course from Bithynia to Macedonia.^ The end, and
the means to accomplish that end, were alike provi-
dentially designed.

And a part of these means, are the circumstances,
of whatever kind, which the people of God pass
through. They must be endued with a certain cha-
racter ; the character of Christ. They must be con-
formed to his image. And therefore they must be
placed in the circumstances by which that cha-
racter is produced and exercised. He had been
" a man of sorrows and acquainted with grief"
As the prophet said, " We did esteem him
stricken, smitten of God, and afflicted."* It might
be that such should be the appointed lot of some of
those whom he was bringing to glory : that in this
sense as well as in others, he might be the first born
among many brethren^ who should, like him, be " made
perfect through suiferings."^ These, therefore, must
be prepared, if need be, " to suffer with him, that
they might be also glorified together." God's pur-
pose might be thus, and only thus, fulfilled. The
same foreknowledge and wisdom would order and
direct the whole.

But perhaps the afflicted Christian may want a
proof of this. Like Hezekiah of old, he may doubt
of God's merciful intentions towards him ; and as

3 Acts xvi. 7—12. * Isa. liii. 3, 4.

5 Heb. ii. 10.

128 ROMANS VIII. 28—30.

that king said, " What shall be the sign that the
Lord shall heal me?"^ the sufferer may be disposed
to ask, How shall I know that the Lord has a favour
unto me, and out of very faithfulness causes me to
linger in affliction ? This proof is given, in his pre-
sent state and condition: in what God has already
done.''

30. 3foreover, whom he did predestinate, them he also
called : and whom he called, them he also justified : and
whom he justified, them he also glorified.

God has already made him to differ from others, in
" calling him to repentance and the knowledge of the
truth." He has not been left in darkness, but the
light of the Gospel has been manifested to him.
Neither has he been permitted to close his eyes
against the light, and choose to abide in darkness.
The Lord has opened his heart, to attend unto the
things spoken by his messengers. He has been
called, and he has obeyed the calling : and therefore
has this proof that " God has predestinated him unto
the adoption of children by Jesus Christ unto him-
self, according to the good pleasure of his will.^
Why should he not trust that the mercy which has
brought him thus far, will accompany him unto the
end?

For all things are in due order. The ultimate
glory which God designs for his people, is already
theirs in his will and purpose : but it can only be
granted them in his appointed way. It can only

^ 2 Kings XX. 8.

1 Et3ec TTorra ri^xiv i-^apioev '. fxr) toivvv d^<pifia\\e nepi rioy
fjieWovTotv. — Chrysos.
8 Eph. i. o.

ROMANS VIII. 28— .30. 129

come to them throiigli the Son ; and that the Son may
bestow it, he must be believed in : and that he may
be believed in, he must be made known ; set forth as
" the author of eternal salvation to all them that obey
him."

This due order had been observed, and all these
things had met together in the case of those to whom
Paul was writing, and whom he encourages under
trials, and the prospect of trials, by assurance of future
glory. The favour of God had taken its regular
course. For ivhom he did predestinate, them he also
called ; and whom he called, them he also justified ; and
whom he justified, them he also glorified. These had
been already called, and having embraced the truth,
were also justified. And they who have been thus
called by the Spirit of God working in due season to
" redemption through Christ Jesus," are those whom
he has predestinated to everlasting salvation :^ those
who in his purpose and design are already glorified.
Just as Joseph when carried down to Egypt as a slave,
or when lying for years in the prison to which he had
been condemned, was in the purpose and foreknow-
ledge of God " governor over all the land of Egypt."

It is a natural question arising from these words?
x\re we among that blessed company here spoken of,
whom God has predestinated to everlasting glory ?
No special revelation is given to tell us this. The
first token of divine favour belongs to us. God has
already granted us an " advantage great every way :"
we have been planted in a christian land, and by bap-
tism enrolled amongst his family. This indeed is

9 Art. XV ii.

130

ROMANS VIII. 31—39.

not alone sufficient. We know that "many are
called" to outward privileges, who are not finally
"chosen" to inherit the heavenly kingdom. But
though nothing can prove that we are predestinated
to glory, except a faith and practice conformable to
the gospel ; — still our outward calling is an earnest
of the goodwill of God towards us, which nothing
but our own unbelief and hardness of heart can
render vain. As the wife of Manoah argued,
(Judges xiii. 23,) " If the Lord were pleased to kill
us, he would not have showed us all these things."
We cannot expect that "the book of life" should
be opened before our eyes. But if my heavenly
Father has sent down a message to me, and the mes-
senger his beloved Son, inviting me to his service
here, and his inheritance hereafter, what more can
I ask, what further assurance of his favour can I de-
sire?

LECTURE XXVL

THE CERTAINTY OF GOD'S LOVE TOWARDS HIS
PEOPLE A MOTIVE FOR ENDURANCE UNTO THE
END.

Romans viii. 13 — 39.

31. What shall we then say to these thinys? If God he
for us, who can be against us ?

32. He that spared not his own Son, but delivered him up
for us all, how shall he not with him also freely give us all

things f

33. Who shall lay anything to the charge of Gods
elect? It is God thatjustifieth,

34. Who is he that condemneth ? It is Christ that
died, yea rather, that is risen again, who is even at the right
hand of God, who also maketh intercession for us.

ROMANS VIII. 31—39. 131

These are the considerations by which the Chris-
tian might be encouraged, under all the trials to which
he is exposed. And many have been the seasons in
the general history of the church, as well as in the
history of the apostles, when assurances like these
would be not only as a cheering cordial, but as neces-
sary food. When assaults were made upon the
people of Christ which threatened to leave none
remaining w^ho bore the christian name, it was
needful they should feel that he who was with them
was greater than those that were against them : that
the love of God which is in Christ Jesus our Lord,
purchased by his blood, and secured by his interces-
sion, could never forsake those whom he had called
and justified. The w^orld might be against them ; all
manner of evil might be said against them falsely for
Christ's sake: they might be brought before kings and
rulers on account of their religion. But if God he
for us, who can be against us f " The Lord is on my
side, I will not fear what man can do unto me."
And that the Lord is on our side, we have the surest
proofs. He that spared not his own Son, but gave him
up for us all, how shall he not with him also freely
give us all things f Can we doubt his favour, whicli
he has proved so signally? All that is needful, all
that is expedient, he surely will provide, who has
provided so much already. " All things are yours ;
for ye are Christ's, and Christ is God's." ^

Men, indeed, condemn us, might the apostles say.
They accuse us, that w^e turn the world upside down:
that we teach customs which ought not to be re-
ceived: that we are movers of sedition, among all the
1 1 Cor. iii. 23.

K 2

132 ROMANS VIII. 31—39.

Jews throughout the world.^ But it is little for us
to be opposed or to be condemned of man, or of man s
judgment : he that judgeth us is the Lord : and if
Godjitstijieth, who is he that condemneth f ^ They need
not heed the condemnation of man, who are " at peace
with God through Jesus Christ." Their God has
chosen them for his own ; and who shall lay anything
to tlie charge of GodJs elect f They " have an advo-
cate with the Father, Jesus Christ the righteous :"*
he that died, yea rather that is risen again, also maketh
intercession f(yr them. For as he "died for our sins,
he rose again for our justification :" and they who are
his "shall never perish,"^ either through the malice
of man, or by the power of Satan.

As then, on the one side, nothing could separate
God from his people, so, on the other side, let nothing
separate them from God. Let them " hold fast the
profession of their faith without wavering," in nothing
terrified by their adversaries.^

35. Who shall separate us from the love of Christ? shall
tribulation, or distress, or persecution, or famine, or naked-
ness, or peril, or sword ?

36. As it is written. For thy sake we are killed all the
day long ; we are accounted as sheep for the slaughter.

37. Nay, in all these things we are more than conquerors
through him that loved us.

38. For I am persuaded, that neither death, nor life, nor
angels, nor 'principalities, nor powers, nor things p)resent, nor
things to come,

« Acts xvii. 6 ; xvi. 21 ; xxv. 5. » i Cor. iv. 3.

* 1 John ii. 1 . * John x. 2«.

« Heb. X. 23. Phil. i. 28.

ROMANS VIII. 31—39. 133

39. Nor height^ nor depthy nor any other creature^ shall
be able to separate us from the love of God, which is in
Christ Jesus our Lord.

" I am now ready to be offered," — so writes Paul
to Timothy/ — " and the time of my departure is at
hand. Henceforth there is laid up for me a crown
of righteousness, which the Lord, the righteous Judge,
shall give me at that day : and not to me only, but
unto all them that love his appearing."

With this confidence he may justly ask, Who shall
separate tcs from the love of Christ f What enemy of
the tinith shall be so powerful, as to make us unfaith-
ful to him, who " has opened the kingdom of heaven
to all believers?" Tribulation, distress, persecution,
famine, nakedness, are certainly for the present " not
joyous, but grievous :" and it may be conceded, that
if " in this life only we had hope, we were of all men
the most miserable."^ But it is no new thing for
the people of God to be in circumstances of affliction.
Long ago it was written,^ For thy sake we are killed
all the day long : we are accounted as sheep for the
slaughter. So far, then, from being overcome, and
forced to yield up that which we have chosen as
most precious, in all these things we are rather con-
querors than vanquished ; nay, more than conquerors
through him that loved us, and stands by us, and
strengthens us.^

We straitly threaten you, said the chief priests and
rulers to Peter and John, that ye " speak not at all,
nor teach in the name of Jesus." '^ To whom they
replied, " Whether it be right in the sight of God to

7 2 Tim. iv. 6—8. s i Cor. xv. 19. 9 Ps. xliv. 22.
» See 2 Tim. iv. 17. 2 Acts iv. 18—20.

134 ROMANS VIII. 31—39.

hearken unto you more than unto God, judge ye. For
we cannot but speak the things which we have seen
and heard."

Surely here they were mcyre than conquerors through
him who loved them. That which has most power
over a man, in his natural state, is death. When he
loses life, he loses everything. But Christ has over-
come death. And therefore the Christian overcomes
it. Because he liveth who loved him, the Christian
shall live also.^ He then may defy what otherwise
would be irresistible — Death. Death might threaten,
life might allure; evil angels might attempt to de-
ceive, principalities and poivers might contend against
them : thi7igs present might be adverse, and things to
come might terrify: all creation, from its loftiest
heights to its lowest depths, might unite to shake and
overthrow them : but in vain. Paul spoke with the
confidence of experience when he said: I am per-
suaded that neither death, nw life, nor angels, nw prin-
cipalities, noo' powers, nor things present, 7ior things to
come, nor height, nor depth, nor any other a^eature,
shall be able to separate us from the love of God, which
is in Christ Jesus our Lord.

Therefore, let them "comfort one another with these
words:" and "be stedfast, unmoveable, always abound-
ing, in the work of the Lord."* " Let them that
suffer according to the will of God commit their souls
in well doing to him, as to a faithful Creator,"* to
whom they are more closely bound by the violence
of the storm which vainly threatens to estrange Him
from them, or them from Him.

3 John xiv. 19. "* 1 Cor. xv. 58.

' 1 Pet. iv. 19.

ROMANS IX. 1—18. 135

LECTURE XXVII.

THE JUSTICE OF GOD IN REJECTING THE JEWISH
PEOPLE.

Romans ix. 1 — 18.

1 . / say the truth in Christ, I lie not, my conscience also
hearing me witness in the Holy Ghost,

2. That I have great heaviness and continual sorrow in
my heart.

3. For I could wish that myself were accursed from Christ
for my brethren, my kinsmen according to thejiesh:

4. Who are Israelites ; to whom pertaineth the adoption,
and the glory, and the covenants, and the giving of the law,
and the service of God, and the promises ;

5. Whose are the fathers, and of whom as concerning the
flesh Christ came, who is over all, God blessed for ever.
Amen.

Paul turns now from the Christians whom he had
been addressing in the last four chapters, to those of
his brethren, his kinsmen according to the flesh, who
still persisted in that unbelief and hardness of heart
from which he himself had been mercifully delivered.
The message had come to them attested by prophecy
and miracle, inviting them, " Be ye reconciled to
God." They had refused to hear the voice which
called them : and therefore " their sin remained."
And this he was forced to declare. It was his office
to proclaim, that " there was no difference :" ^ the
1 See eh. iii. 22.

136 ROMANS IX. 1—18.

Jew as well as the Gentile was " concluded under
sin," and there was only one name under heaven
whereby they might be saved. But to declare it, was
pain and grief to him. He had great heaviness and
continual sorrow in his heart: so deeply affecting him,
that he could wish himself to be accursed from Christ
for his brethren's sake,^ if by any means he might
save them.

This is one of the strong expressions by which St.
Paul shows his earnestness and sincerity. He could
not really desire to bring himself under the curse,
that others might be relieved from it, even though
they were his brethren. But having feelings like
those of David, when Absalom had fallen in battle,
he breaks out with similar vehemence ; " Would God
that I had died for thee, Absalom, my son, my
son!"^

Can, then, the Israelites be cast off, the chosen
nation, the peculiar people: adopted by God as his
own : favoured by the presence of his glory : united
to him by covenant: governed by the law which he
had given : possessed of the promises, and the services
of his temple : the seed of Abraham, Isaac, and Jacob :
nay, from whom Christ took his human nature, who
is over all, God blessed for ever f Can such a nation
as this be alienated from the love of God ?

And yet, if we consider, there is nothing in this
contradictory to his word or counsels.

6. Not as though the word of God hath tahen none effect.
For they are not all Israel, which are of Israel :

2 dvadcfxa, excommunicated, or made an outcast from Christ.
Tlie ancients all agree in this interpretation.
•'' 2 Sam. xviii. 33.

ROMANS IX. 1—18. 137

7. Neither, because they arc the seed of Abraham, arc
they all children : but. In Isaac shall thy seed be called.

8. That is, They which are the children of the flesh, these
are not the children of God: but the children of the promise
are counted for the seed.

9. For this is the word of promise. At this time will I
come, and Sarah shall have a son.

There is no failure of God's promises, if he has
rejected some and accepted others. It was so from
the beginning. All the children of Israel were not
his people Israel. He has always exercised his sove-
reignty in this respect. He made an election be-
tween the sons of Abraham. Abraham had prayed
for his son Ishmael ; " O that Ishmael might live
before thee!"* But God had said, " My covenant
will I establish wdth Isaac, whom Sarah shall bear
unto thee." In Isaac shall thy seed he called. My
covenant shall not be according to " the will of the
flesh, or the will of man," but according to the wm^d
of promise : the promise based upon determinate
counsel and foreknowledge.

God, therefore, from the origin of our nation, re-
served to himself a right of choosing or rejecting
whom he will.

And not only this : but our history gives another
instance.

10. And not only this ; but when Rebecca also had con-
ceived by one, even by our father Isaac ;

1 1 . {For the children being not yet born, neither having
done any good or evil, that the purpose of God according to
election might stand, not ofiaorlis, but of him that callcth ;)

' Gen. xvii. 18, 19.

138 EOMANS IX. 1 — 18.

12. It was said unto hei-, The elder shall serve the
younger.^

13. As it is written, Jacob have I loved, hut Esau have
I hated, ^

Thus Esau, the eldest, was rejected; Jacob, the
youngest, chosen. For no other reason, that we can
see, than because such was God's will : that the pur-
pose of God accw'ding to election might stand : that he
might show his sovereign power. For there had
been no desert on the part of either : it could not be
said to de of works, as a due, and therefore what
might be claimed on the part of Jacob or his descend-
ants. Both the sons could not enjoy the privilege :
and God determined by which it should be enjoyed,
and who should become the father of his adopted
people.

14. What shall we say then? Is there unrighteousness
with God? God forbid.

15. For he saith to Moses, I will have mercy on whom
I will have mercy, and I will have compassion on whom I
loill have compassion^

16. So then it is not of him that willeth, nor of him that
runneth, but of God that sheweth mercy.

17. For the scripture saith unto Pharaoh, Even for this
same purpose have I raised thee up, that I might shew my
power in thee, and that my name might be declared through-
out all the earth.^

18. Therefore hath he mercy on whom he will have mercy,
and whom he will he hardeneth.

" The earth is the Lord's, and all that therein is :
the compass of the world, and they that dwell

5 Gen. XXV. 22. ^ Mai. i. 2, 3.

' Ex. xxxiii. 19. « Ex. ix. 16.

ROMANS IX. 1—18. 139

therein." Who shall deny to him the power of
choosing, as he will, the objects of his especial privi-
leges? He has always claimed to himself this liberty.
At the very moment when he was conducting his
people to the promised land, he laid down this as the
inile of his government. Fen' he saith to Moses, I will
have mercy on whom I will have mercy. So that it
was not of man's desire, or man's exertion, that Isaac
or Jacob were the fathers of the chosen people, or
that their descendants became the chosen people,
or Moses their chosen leader. It is not of him that
iviUcth, nor of him that runneth, hut of God that showeth
mercy.

And as it was with Israel, who was chosen, so
was it also with Pharaoh, who was rejected. He
was raised up to greatness, that his fall might be
more signal : and that an example might be given
to all the earth, " Woe unto the man that striveth
with his Maker." 9 God might, if he had seen fit,
have softened Pharaoh's heart. The repentance
which he often professed, might have been turned to
a real and enduring repentance. God did soften
Paul's heart, who had been " a blasphemer, and a
persecutor, and injurious" to the cause of Christ.
He left Pharaoh's heart in a state of hardness, so
that he would " not obey his voice to let Israel go."^
Therefore hath he mercy on whom he will have mercy,
and whom he will he hardeneth.

These examples prove that the Israelites could

not complain, or say that there is unrighteousness with

God. The principle of his government was the same

now, when he dealt with them in anger, as it had

9 Isa. xiv. 9. ^ Ex. v. 2, &c.

140 ROMANS IX. 1—18.

before been when he dealt with them in mercy. He
had once seen fit to choose them, " above all the
nations of the earth," that the adoption, and the glwy^
and the covenant, and the law, might be theirs. This
privilege would be no longer continued. The same
counsel which had chosen them, had now rejected
them. They were cast off.

In one thing only was there difference. We are
not told, why God preferred Isaac to Ishmael, or
Jacob to Esau. It was of his own purpose, the chil-
dren being not yet horn, neither having done any good
or evil. These are among " the secret things which
belong to the Lord our God." 2 Neither does it con-
cern us. But it does concern us, and because it
concerns us, it has been clearly revealed, why the
Israelites were no longer to enjoy his favour. As he
said to Saul, (1 Sam. xv. 26,) " Because thou hast
rejected the word of the Lord, the Lord hath rejected
thee from being king over Israel;" so he now de-
clares to the Israelites, Because " your heart is
waxed gross, and your ears are dull of hearing, and
your eyes ye have closed," and ye have put my
word of mercy from you, and "judge yourselves
unworthy of eternal life:" my Gospel shall be
offered to the Gentiles, " for they will hear it."^ A
new fold shall be opened, and many shall enter into it.
They shall come from the north and from the south,
and from the east and from the west : and sit down
with Abraham and Isaac and Jacob in the kingdom
of God.* For many that are first, shall be last ; and
the last first. For many are called, but few chosen.5

" Deut. xxix. 29. ^ Acts xxviii. 27; xiii. 46.

* Luke xiii. 29. ^ Matt. xix. 30.

ROMANS IX. 19—33. 141

LECTURE XXVIII.

THE JUSTICE OF GOD IN CASTING OFF THE DISO-
BEDIENT JEWS, AND RECEIVING THE REPENTANT
GENTILES.

Romans ix. 19 — 33.

19. Thou wilt say then unto me. Why doth he yet find
fault ? For who hath resisted his will ?

So the Jew might argue from what Paul had
written, and dispute the goodness of God. You say,
that he hath mercy on whom he will ham mmxy, and
ivhom he will he hardeneth. Why doth he yet find
fault? We are but doing what "his determinate
counsel and foreknowledge"^ intended should be
done. We are not resisting his will, but fulfilling it.
Why should we suffer his displeasure ?

Here again St. Paul replies by asserting the sove-
reignty of God. He had followed his own supreme
will, in choosing the Jewish nation ; he might also
follow it in rejecting them.

20. Nay hut, O man, who art thou that repliest against
God ? Shall the thing formed say to him that formed it.
Why hast thou made me thus ?

21. Hath not the potter power over the clay, of the same
lump to make one vessel unto honour, and another unto
dishonour ?

As the potter, from the same clay, makes some
vessels to noble and sumptuous purposes, and others

1 Acts ii. 23.

142 ROMANS IX. 19—33.

for meaner use : and as ihe vessel which he designed
for a noble use is sometimes marred, and he turns to
a different purpose the same material in his hand :
so it has been with us, the Jewish people. God
called our nation to honour, and we have been
honourable : we have had " advantages great every
way:" unto us " were committed the oracles of God."
And now he takes other nations to honour, and re-
duces us to dishonour. What have we to reply
against God? That has come to pass which is
written in the prophet Jeremiah; who has said, (xviii.
3 — 6,) " I went down to the potter's house, and be-
hold, he wrought a work upon the wheels. And
the vessel which he made of clay w^as marred in the
hand of the potter; so he made it again another
vessel, as seemed good to the potter to make it.
Then the word of the Lord came to me, saying, O
house of Israel, cannot I do with you as this potter,
saith the Lord ? Behold, as the clay is in the pot-
ter's hand, so are ye in my hand, house of Israel."
And who art thou, O man, that repliest against Godf
More especially, when in the exercise of his power
he has remembered mercy, and has shown forth much
long suffering. The vessels which were made unto
honour, have long ceased to answer their high pur-
poses, and have been ready to be " marred in the
hands of the potter :" fitted to be destroyed. God
has endured them long, till the fulness of time is
come when mercy might be made known to others :
that when the vessels of wrath were cast away, the ves-
sels of mercy might be prepared /or glory ; ready to
receive it: even those whom he hath called, not of the
Jews only, hut also of the Gentiles.

ROMANS IX. 19—33. 143

22. WJiat if God, willing to show his wrath, and to
make his power known, endured with much long-suffering
the vessels of wrath fitted to destruction :"

23. And that he might make known the riches of his
glory on the vessels of mercy, which he had afore prepared
unto glory,

24. Even us, whom he hath called, not of the Jews only,
hut also of the Gentiles ?

25. As he saith also in Osee,^ (Hosea,) / will call them
my people, which were not my people ; and her beloved,
which was not beloved,

26. And it shall come to pass, that in the place where it
was said unto them, Ye are not my people ; there shall they
be called the children of the living God.

27. Esaias also crieth concerning Israel,'^ Though the
number of the children of Israel be as the sand of the sea,
a remnant shall be saved :

28. For he will finish the work, and cut it short in
righteousness: because a short work will the Lord make
upon the earth.

29. And as Esaias said before, Except the Lord of
Sabaoth had left us a seed, we had been as Sodoma, and
been made like unto Gomorrha. ^

It is, therefore, no new thing on the part of God,
that he takes a people to himself who were not his
people. The prophets had plainly foretold it. Ho-
sea had shown how the Gentiles should be brought
to honour, and they who had never known God,
should come to be called his children. Isaiah, too,
had spoken of a time when the Israelites, once nu-
merous as the sand of the sea, should become a mere

2 Long bearing with the gainsaying and disobedient people. So
the ancient commentators.

3 Hos. i. 10, 11, 23.

< Is. X. 21 — 23. The sense is given, not the exact words.
5 lb. i. 9.

144 ROMANS IX. 19—33.

remnant : when only a seed should remain of that
once flourishing plant which had filled the land of
Canaan, and spread its branches into distant nations.
If only a renmaiit should he saved, the larger part
must be intended for destruction : if only a seed
should be left, the tree must be cut down. One
tiling, and one only, could have averted this. For
Jeremiah had said, when he showed the Israelites
that they were as clay in the potter's hand : (xviii.
7, 8 :) " At what instant I shall speak concerning a
nation, and concerning a kingdom, to pluck up, and
to pull down, and to destroy it: If that nation,
against whom I have pronounced, turn from their
evil, I will repent of the evil that I thought to do
unto them."

Here, therefore, is a difference between the clay
in the potter's hand, and the Jewish nation in the
hand of God. When the potter, out of the same
lump, makes mw vessel unto honour, and another unto
dishonour, there is nothing which we can perceive in
the clay to determine him. It is not so, when the
vessels which were made to honour, have been cast
off, and their place is filled by others. We are dis-
tinctly told, why some have become vessels of wrath,
and others of mercy. The one party rejected, the
other received, the word of God. One obtained by
faith, what the others lost through unbelief.

30. What shall we say then ? That the Gentiles, loJiich
followed not after righteousness, have attained to righteous-
ness, even the righteousness which is of faith.

31. But Israel, which followed after the laiv of light e-
ousness, hath not attained to the law of righteousness.

32. Wherefore? because they sought it not by faith, hit

ROMANS IX. 19—33. 145

as it were hy the ivorlis of the law. For they stumbled at
that stumhling stone ;

33. As it is written. Behold, I lay in Sion a stumbling-
stone and rock of offence : and whosoever believeth on him
shall not be ashamed.^

The Gospel was a stumblingblock to the Jews,
who believed themselves righteous, and despised
others. To attach themselves to Christ, implied
self-condemnation. But they were self-satisfied. To
attach themselves to Christ, implied that they were
lost without him. But they thought themselves
secure. To attach themselves to Christ, was to for-
feit the homage of the multitude. But they sought
" honour one of another."^ So thei/ stumbled at that
stumblingstone, which was " set for the fall of many
in Israel."^ They sought not righteousness by faith,
which would have been a sign of humility: but as it were
hy the works of the law, which very law condemned them.
For the law was spiritual: but they were carnal.

Meanwhile the Gentiles, who followed not after right-
eousness, depended not on righteousness of their own,
attaiiied the righteousness which is by faith. They applied
themselves to Christ as sinners, and as believers in
him were pardoned. They did not " resist the Holy
Ghost,"^ when it "reproved them of sin, and of right-
eousness, and of judgment." Therefore many of them
believed, and attained to righteousness. They became
vessels of mercy, whilst the Jews brought upon them-
selves swift destruction. As was seen at Antioch,
where the vessels of wrath and the vessels of mercy
appear before us in awful and instructive contrast.

" Is. viii. 14, 15 ; xxviii. 16. ' John v. 44.

8 Lukeii. 34. 9 Acts vii. 51.

146

ROMANS X. 1—11.

(Acts xiii. 44.) " On the sabbath day, came almost
the whole city together to hear the word of God.
But when the Jews saw the multitudes, they were
filled with envy, and spake against those things which
were spoken by Paul, contradicting and blaspheming.
Then Paul and Barnabas waxed bold, and said, It was
necessary that the word of God should first have been
spoken to you : but seeing ye put it from you, and
judge yourselves unworthy of everlasting life, lo, we
turn to the Gentiles. And when the Gentiles heard
this, they were glad, and glorified the word of the
Lord : and as many as were ordained to eternal life,
believed." He that was a rock of offence to the self-
righteous Jews, became a pillar of salvation to the
humble Gentiles : who obtained to themselves the pro-
mise. Whosoever believeth on him shall not be ashamed.

LECTURE XXIX.

THE WAY OF SALVATION REVEALED IN THE
GOSPEL.

Romans x. 1 — 11.

1 . Brethren, my heart's desire and prayer to God for
Israel is, that they might he saved.

2. For I hear them record that they have a zeal of God,
hut not according to hnowledge.

3. For they being ignorant of Gods righteousness, and
going about to establish their own righteousness, have not
submitted themselves unto the righteousness of God.

Paul was accused of treachery towards his own
countrymen, because he preached the Gospel to those

ROMANS X. 1 — 11. 147

who were not his countrymen. He again declares,
that no object was so dear to his heart, as the salva-
tion of Israel. But they could only be saved in the
way which God had appointed. They had a zeal of
God, They were proud of their privilege, as possess-
ing his word : as being worshippers of the true and
living God, the God of Abraham and Isaac and
Jacob. They abhorred idols : they observed the rites
and ceremonies of the law. But this their zeal of
God was not according to knowledge of his real will.
They thought that they were doing him service when
they were persecuting his own peculiar people.^ Paul
well understood this ; remembering his own state of
mind, when he " verily thought within himself that
he ought to do many things contrary to the name of
Jesus of Nazareth."" They went about to establish
tJieir own righteousness : like him who boasted, " I fast
twice in the week ; I give tithes of all that I pos-
sess."' But they would not submit themselves to the
righteousness of God. They had no such sense of un-
worthiness, as to value eternal life as " the gift of
God through Jesus Christ." They " were Jews by
nature, not sinners of the Gentiles :" Must they also
be condemned ? Were they " blind also ?"*

Thus they understood not how the design or object
of the law, man's justification, was accomplished in
the Gospel : and how " they that believe are justified
from all things from which they could not be justi-
fied by the law of Moses."

* John xvi. 2. ^ Acts xxvi. 9.

3 Luke xviii. 12. * John ix. 40.

6 Acts xiii. 39.

148

EOMANS X. 1—11

4. For Christ is the end of the law for righteousness to
every one that helieveth.

5. For Moses descriheth the righteousness which is of the
law. That the man which doeth those thirigs shall live by them.

6. But the righteousness which is of faith speaheth on this
wise,^ Say not in thine heart. Who shall ascend into heaven ?
{that is, to bring Christ down from above:)

7. Or, Who shall descend into the deep ? {that is, to bring
up Christ again from the dead.)

8. But what saith it ? The word is nigh thee, even in thy
mouth, and in thy heart: that is, the word of faith, which
we preach :

9. That if thou shalt confess with thy mouth the Lord
Jesus, and shalt believe in thine heart that God hath raised
him from the dead, thou shalt be saved.

10. For with the heart man believeth unto righteousness ;
and with the mouth confession is made unto salvation.

11. For the scripture saith. Whosoever believeth on him
shall not be ashamed.'^

man might

Thus there are two ways in which
attain unto righteousness : — be justified before God.

^ This passage is an application of the words in Deut. xxx.
11 — 14. " This commandment which I command thee this day,
it is not hidden from thee, neither is it far off. It is not in heaven,
that thou shouldest say, Who shall go up for us to heaven, and
bring it unto us, that we may hear it, and do it ? Neither is it
beyond the sea, that thou shouldest say. Who shall go over the
sea for us, and bring it unto us, that we may hear it, and do it ?
But the word is very nigh unto thee, in thy mouth, and in thy
heart, that thou mayest do it." St. Paul turns this to his own
purpose ; Say not in thine heart. Who shall ascend into heaven ?
That impossibility has been achieved : Christ has descended yVom
above. Say not in thine heart. Who shall descend into the deep,
and show us the things of the grave ? That too has been done.
Christ is risen again from the dead. So that the word which we
preach is nigh thee, and there is no place for doubting.

7 Isa. xx\dii. 16.

4
4

ROMANS X. 1—11. 149

He miglit be justified as being in all the require-
ments of the law, both moral and ceremonial, blame-
less. Moses describeth the righteousness which is of the
law, that the man which doeth those things shall live by
them. Or he might be justified, as being freely received
of God for the sake of Jesus Christ : — " accepted in
the Beloved."^ In that case, Christ would become
the end of the law fm^ righteousness : would fulfil the
design of the law, and procure man's acceptance
with God.

In the first way, no man living can be justified.
For who is he that liveth, and sinneth not ? " In
many things we offend all." " All have sinned, and
come short of the glory of God." But the word of
faith offers deliverance from this state of condemna-
tion. The Lord Jesus, " to as many as receive him,
gives power to become the sons of God, even to them
that believe in his name." " Whosoever believeth in
him shall not come into condemnation, but is passed
from death unto life."^ If thou shalt confess with thy
mouth the Lord Jesus, and believe in thine heart that
God hath raised him from the dead, thou shalt be saved.

No passage in Scripture declares more plainly
the way of salvation. It shows what is to be felt ;
and it shows what is to be done. There must be
such a feeling of need in ourselves, as leads us to
seek deliverance : such a conviction of sufficiency in
Christ as leads us to seek deliverance from Him.
For to believe in the heart that God hath raised up
Jesus from the dead, is to believe that he " died for
our sins, and rose again for our justification." And
8 Eph. i. 6. Johiii. 12; V. 24.

150 ROMANS X. 1—11.

the heart which feels this, is in the right frame to
receive mercy. It acknowledges its own demerit,
whilst it lays hold on the merits of Christ's death.
It feels as the apostles felt, when the sea was raging
around them: "Save, Lord, or we perish." ^ Like
the nobleman of Capernaum, who pressed with such
earnestness his entreaty : " Sir, come down ere my
child die." 2 Like the woman of Canaan : " If I
may but touch the hem of his garment, I shall be
healed." ^ No one can doubt that the heart was en-
gaged here. And with the heart man believeth unto
righteousness. He is " counted righteous" for Christ's
sake, having submitted himself to the righteousness of
God.

But though this faith has its seat in the heart, it
must not lie hidden there. It must be acknow-
ledged and exhibited in the life. The apostle says
here, If thou cmifess with thy mouth the Lm^d Jesus.
He alludes to the chief trial of that age. The be-
liever was asked whether he was a Christian. If he
confessed it, he must be prepared for " the spoiling of
his goods :" or for " cruel mockings and scourgings :"
or for " imprisonment :" or for " sundry kinds of
death." Therefore to confess with the mouth the Lm^d
Jesus, was a proof of sincere devotedness. Such a
proof as Simon promised, when he said, " Though I
should die with thee, yet will I not deny thee." Yet
such as he could not actually exhibit, till he was
strengthened from above. Such proofs the history
of the early church is full of : when multitudes, being
compelled to swear by the heathen deities, on pain

» John iv. 46 — 19. 2 John iv. 40.

3 Matt. ix. 21.

ROMANS X. 12—21. 151

of immediate death, replied in the spirit of the martyr
Poly carp: "Reproach Christ!" (this was demanded
of him :) " Lo, these eighty and six years do I serve
him, and never hath he injured me; and how can
I blaspheme my King and my Saviour?"

What was in those times the confession of the
mouth, must be, now, the confession of the life.
They who act upon the principles of the Gospel,
must act in a different way from many by whom
they are surromided ; just as those who then con-
fessed that they worshipped Christ, were opposed to
the unbelieving Jews, and to their heathen neigh-
bours who adhered to their idols. And by so living,
confession is made unto salvation, " Faith is per-
fected :" * and the purpose is accomplished for which
" the grace of God appeared unto all men ;" namely,
that he might " purify unto himself a peculiar
people, zealous of good works, and redeemed from
all iniquity." ^

LECTURE XXX.

THE DUTY OF PREACHING THE GOSPEL TO THE
GENTILES.

Romans x. 12 — 21.

12. For there is no difference betiveen the Jew and the
Greek: for the same Lord over all is rich unto all that
call upon him,

4 James ii. 22. ' Tit. ii. 14.

152 ROMANS X. 12—21.

13. For whosoever shall call tipon the name of the Lord
shall he saved.^

So said the prophets of old. Many such sentences
appear in their writings ; like streaks of light in the
horizon, which intimate the dawn of a bright day to
come, when the ikvour of God should be openly ma-
nifested to all, which had hitherto been extended to
the Jew alone." Ho, every one that thirsteth, come
ye to the waters." 2 For whosoever shall call upon
the name of the Lord shall he saved. Does not this
show that a time was approaching, when there should
be no difference between the Jew and the Greek : for
that God is no respecter of persons, but rich unto all
that call upon him f

Why, then, should the Jews be jealous, and " for-
bid us to speak unto the Gentiles that they may be
saved ?" If God at the sixth or ninth hour chooses
to hire fresh labourers into his vineyard,^ and to give
them a share in the heavenly recompense, why should
the older labourers grudge or murmur? Why be
envious because God is merciful ? We have the pro-
})hetic assurance, that whosoever shall call upon the
name of the Lord shall be saved. But they must first
learn on whom to call.

14. How then shall they call on him in whom they have
not believed? and how shall they believe in him of whom
they have not heard ? and how shall they hear without a
preacher ?

15. And how shall they preachy except they he sent? as
it is written. How beautiful are the feet of them that preach
the gospel of peace, and briny glad tidings of good things ! *

^ Joelii. 32. 2 isa. Iv. 1.

^ Matt. XX. 1. &c. * Isa. lii. 7; Nahuiii i. l.>.

ROMANS X. 12—21. 153

If God intends the salvation of a people, he pro-
vides the means of their salvation. When the leper
called upon the Lord Jesus for a cure, saying, " Lord,
if thou wilt, thou canst make me clean :"^ he believed
in his divine power. But he could not have believed,
unless he had fii*st heard of his fame ; and he
could not have heard of his fame, if no one had pro-
claimed it. How then shall the Gentiles call upon
the name of the Lord, unless his apostles are sent to
preach the Gospel to them ? And it is written, that
they should be sent. Isaiah foresaw in his prophetic
vision, how the Lord should give the word, and a
great company should go forth to preach the Gospel
of peace. He pictured them to himself like a party
advancing to relieve some besieged camp, or furnish
supplies to some country wasted by famine ; when he
exclaimed, " How beautiful upon the mountains are
the feet of him that bringeth good tidings, that pub-
lisheth peace ! that bringeth good tidings of good,
that publisheth salvation !"

16. But they have not all obeyed the Gospel. For
Esaias saith, Lord, who hath believed our report ?

17. So then faith cometh by hearing, and hearing by the
word of God.

It is true, as some might object, that all have not
obeyed the Gospel. Some of the heathen, like the
Jews themselves, have "put it from them, and
counted themselves unworthy of eternal life." But
this too was foreseen : for Esaias saith. Lord, who
hath believed our report f ^ The grace of God has
been too often frustrated by the unbelief of man.
Still this should not prevent our proclaiming the
5 Matt. viii. 2. 6 jg. liii. i.

154

ROMANS X. 12—21.

glad tidings ; for without hearing, none could believe
faith cometli hy hearing ; and without preaching none
could believe ; for the word believed, is the word
preached, the word of God,

18. But I say. Have they not heard? Yes verily, their
sound went into all the earth, and their words unto the end
of the worldJ

We read this in the nineteenth Psalm. So that
even David foretold the time when the ways of God
should be known on earth, his " saving health unto
all nations." And though many may have heard in
vain, and not believed our report, many have both
heard and hearkened, and have come from the end of
the wooid, from the east and from the west, from the
north and from the south, and have entered into the
kingdom of God.

Notice, moreover, timely notice had been given to
the Israelites themselves. Moses foretold God's
purposes regarding them; Isaiah confirmed the
same ; and together with the prophecy declared the
reasons of his counsels.

19. But 1 say. Did not Israel know? First Moses
saith, I will provoke you to jealousy hy them that are no
people, and hy a foolish nation I will anger you^

20. But Esaias is very hold, and saith, I was found of
them that sought me not ; I was made manifest unto them
that asked not after me.^

21. But to Israel he saith. All day long I have stretched
forth my hands unto a disohedient and gainsaying people. ^

Thus the way of God's dealings is disclosed and
justified. What Moses, what Isaiah predicted, had

T Ps. xix. 4.
9 Isa. Ixv. 1, 2.

8 Deut xxxii. 21
» Isa. Ixv. 2.

ROMANS X. 12—21. 155

come to pass. The jealousy of the Jewish nation was
provoked, nay, their anger and malice excited, be-
cause a people whom they had considered as no
j)cople had been turned from their vanities to serve
the living and true God. " God had granted unto
the Gentiles also repentance unto life." And was
there unrighteousness with God, who had shown
compassion to the ignorant, and removed the light
from those who wilfully closed their eyes against it?
The chief priests and elders could not resist the force
of conviction, when the conduct of their nation was
set before them in a parable.^ Jesus asked, " When
the lord of the vineyard cometh, what will he do
unto those husbandmen ? They say unto him, He will
miserably destroy those wicked men, and will let out
his vineyard unto other husbandmen, who shall ren-
der him the fruit in their seasons." Thus they
acknowledged the justice of God, who would be
found of them that sought him not, and made manifest
unto them that asked not after him, having com-
passion upon their ignorance; whilst he withdrew
the blessing from a disobedient and gainsaying people,
who " would not that he should reign over them :"
who " set at nought his counsel," and when they
were called, refused. "From him that hath not
shall be taken away even that which he seemeth to
have."^

To individuals as well as nations, a solemn warn-
ing is here given. " Seek ye the Lord whilst he may
be foimd, call upon him whilst he is near."* " Strive
to enter in at the strait gate : for many, I say unto

2 Matt. xxi. 40. ' Luke viii. 18. * Isa. \\\ 6.

156

ROMANS XI. 1—10.

you, will seek to enter in, and shall not be able." ^
Many shall seek too late for the mercy, which " in
the accei)table time, the day of salvation," they
refused. Like the foolish virgins, they shall say,
" Lord, open to us !" and the answer shall be, " I
know you not."^ Then they shall appeal to the
Saviour, but in vain. Now he appeals to them : (and
now let the appeal be heard !) " Behold I stand at
the door, and knock ; if any man will hear my voice,
and open the door, I will come in unto him, and sup
with him, and he with mgj' ^

LECTURE XXXL

THE DIFFERENCE BETWEEN THE BELIEVING AND
THE UNBELIEVING ISRAELITES.

Romans xi. 1 — 10.

1 . / say then, Hath God cast away his people ? God
forbid. For I also am an Israelite of the seed of Abra-
ham, of the tribe of Benjamin.

The Jews were no longer the favoured people of
God. He would take away from them the inherit-
ance and give it to others, who should succeed to the
place which they had forfeited. This has been al-
ready declared, and shown to be most just. They
had not received Him whom God sent to be " a
l*rince and a Saviour :" and they must be content to

Luke xiii. 24.

Matt. XXV. 11, 12.

Revel, iii. 20.

ROMANS XI. 1—10. 157

see those who did receive him sit down in the
kingdom of God, whilst they themselves were thrust
out.

But was there no exception? God forbid that
there should be no exception. Paul was himself an
Israelite ; and had the feelings of an Israelite ; and
he rejoices that God had still reserved a portion of
"the holy seed;"^ those whom he had foreknown
from the beginning, who had " not consented to the
counsel and deed" of their countrymen,^ but believed
in Him whom they rejected. It was in this, as it
had been seven hundred years before.

2. God hath not cast away his people which he foreknew.
Wot ye not what the Scripture saith of Elias?^ how he
maheth intercession * with God against Israel, saying,

3. Lord, they have killed thy prophets, and digged down
thine altars ; and I am left alone, and they seek my life.

4. But what saith the answer of God unto him ? I have
reserved to myself seven thousand men, who have not bowed
the knee to the image of Baal.

5. Even so then at this present time also there is a rem-
nant according to the election of grace. ^

6. And if by grace, then is it no more of works : other-
wise grace is no more grace. But if it be of works, then is
it no more grace : otherwise work is no more work.

Paul was an Israelite. Yet he was not cast away.
He was a chosen vessel unto God. The other apostles
were Israelites; and the five hundred brethren, by
whom the Lord was seen before his ascension ; and
the " thousands of Jews which believed," w^hom Paul
found at Jerusalem : ^ these are they whom the

1 Isa. vi. 13. * Luke xxiii. 15.

3 1 Kings xix. 8. * eVrvyxavet, pleads.

' Ch. ix. 27. 6 Acts xxi. 20.

158

ROMANS XI. 1—10.

mercy of God had made to differ from others ; they
whose eyes he had seen fit to open, that they might
see what others would not see, and receive what
their countrymen refused. When Paul preached at
Iconium, (Acts xiv. 1 — 3,) " the unbelieving Jews
stirred up the Gentiles, and made their minds evil
aifected against the brethren." Yet " a great mul-
titude, both of the Greeks and also of the Jews, be-
lieved." Here then was a remnant^ as in Elijah's
time, accm^ding to the election of grace ; chosen by
God's mercy, in agreement with the original mercy
which selected Israel from among all the nations of
the earth : a company now united to God in the cove-
nant of the Gospel, instead of " putting it from them,
and counting themselves unworthy of eternal life."^

And the mention of grace, reminds the apostle of
what he had been before so earnestly arguing : that
salvation, to whomsoever it comes, comes of free
mercy ; " not of works, that any man should boast."
Though these are not, like the unbelieving part of
the nation, "appointed unto wrath," still their salva-
tion is of grace. There is no other salvation than of
grace : no other acceptance of eternal life, except as
" the gift of God through Jesus Christ." This must
be ever borne in mind. If we say that these are
saved by their works, by their righteousness and
holiness ; if we even make their faith a work, and
assign a merit to it : — then grace is no moi-e grace ;
and the difference is no longer maintained between
the works of man which earn reward, and the mercy
of God which is freely bestowed. As Paul had

^ Tto elireiv €K\oyr}Vy eEei^ei' etceivwv rtjv ZoKifxijv, ru) ^e e'lTreir
XnpiTOQt eSei^e tov Qeuv rtjv ^utpeay. Chrys.

ROMANS XI. 1—10. 169

shown before, " To him that worketh is the reward
not reckoned of grace, but of debt. But to him
that worketh not, but believeth in him that justi-
fieth the ungodly ; his faith is counted for righteous-
ness."^ It is, therefore, of God's mere goodness,
that as there was a remnant of old, who did not
botv the knee to Baal ; so there is at this present time
a remnant^ whom he has not cast away, because they
have believed in him to whom " every knee shall
bow;" have "confessed that Jesus Christ is Lord, to
the glory of God the Father." 9

7. What then ? Israel hath not obtained that which he
seeketh for ; hut the election hath obtained it, and the rest
were blinded

8. (According as it is written, God hath given them the
spirit of slumber, eyes that they should not see, and ears that
they should not hear ;) ^ unto this day.

9. And David saith, Let their table be made a snare, and
a trap, and a stumblingblock, and a recompence unto them :

10. Let their eyes be darkened, that they may not see, and
bow down their back alway."

The fact is clear, and cannot be denied. Israel
hath 7iot obtained that which he seeketh for, " Going
about to establish their own righteousness, they have
not submitted themselves to the righteousness of
God."^ A portion has received God's favour. To
that remnant which he has chosen to himself, Christ
has been " made wisdom and righteousness and sanc-
tification and redemption." The rest are blinded.
The prophecy has become true, which pronounced

8 Ch. iv. 4 ; Deut. ix. 4. 9 Phil. ii. 10.

1 Deut. xxix. 4 ; Isa. vi. 10. « Ps. Ixix. 22.

3 Rom. X. 3.

160

ROMANS XL 1-10.

this doom : foretold that a spirit of slumber should he
given them, eyes that they should not see, and ears that
they should not hear.

How, then, did they act, to deserve this awful
sentence ?

They read the Scriptures partially. They took the
passages which favoured their nation, and overlooked
the many passages which denounce woe against those
who, professing to know God, yet in works deny him.
They said, " The temple of the Lord, the temple of
the Lord, the temple of the Lord, are we :"* but
they did not perceive that " the temple of the Lord
is holy :" and when it ceases to be holy, can be his
no longer. Thus, in the words of David, their table
became a snare to them. The Scriptures which were
intended for their nourishment, became as it were
their poison. They extracted the promises, and
omitted the commands.

Further, they desired their own glory, not the glory
of God. Instead of praying that all nations should
come and worship him, they were moved with envy
when they saw the multitudes come together to hear
the word of God.^ They said to the Gentile, " Stand
by thyself, come not near to me; for I am holier
than thou." ^ And, worse still, they would forbid the
means by which the Gentiles might be brought to
holiness."^ This was a state of treason against God
and their fellow-creatures. It justly deserved that
they should be humbled and bowed down, who had
hitherto been bowing down the backs of others.

Therefore Isaiah's prophecy is accomplished. " The

* See Jcrem. vii. 4.
6 Isa. Ixv. 5.

* See Acts xiii. 44, 45.
7 1 Thess. ii. 16.

ROMANS XT. 1-10. 161

Lord hath poured out upon you the spirit of deep
sleep, and hath closed your eyes : the prophets and
your rulers, the seers hath he covered."^ He has
closed the eyes which would not see : has allowed
the hearts which would not be roused to remain in
slumber, till " sudden destruction come upon them
unawares." For " the Lord said. Forasmuch as this
people draw near me with their mouth, and with
their lips do honour me, but have removed their
heart far from me ; — therefore, behold, I will proceed
to do a marvellous work among this people : for the
wisdom of their wise men shall perish, and the under-
standing of their prudent men shall be hid."^

The doom of Jerusalem is the doom of all who act
after the manner of the inhabitants of Jerusalem :
who by vain excuses, or unfounded hopes, or bigoted
prejudices, blind their minds against the light of the
Gospel. The Lord Jesus, when he beheld the fated
city, wept over it. And we may well weep over
those who follow their example of unbelief, and say
" If thou hadst known, even thou, at least in this thy
day, the things which belong unto thy peace ! But
now they are hid from thine eyes."^

8 Isa. xxix. 10. 9 lb. 13.

1 Luke xix. 42.

ROMANS XI. 11—2^

LECTURE XXXII.

THE GENTILES AN EXAMPLE OF FAITH TO THE
JEWS : AND THE JEWS TO THE GENTILES AN EX-
AMPLE OF UNBELIEF.

Romans xi. 11 — 24.

11. / say then. Have they stumbled that they should fall?
God forbid: but rather through their fall salvation is come
unto the Gentiles, for to provoke them to jealousy.

It was acknowledged, and could not be denied,
that the Jewish nation had forfeited the divine fa-
vour. They " stumbled at that stumbling stone,"
which, according to the prophecy of Isaiah, had been
" set in Sion."^ Instead of a rock of safety, it had
proved a " rock of offence " to them. But one may
stumble, and not fall utterly or finally. Paul hopes
this of his countrymen. Have they stumbled that they
should fall, so fall as to rise no more ? God fwhid.
Let us rather say that salvation is come to the Gentiles^
than that the Jews have lost salvation : let us rather
hope, that seeing the humble obedience of the Gen-
tiles, who receive the word, the Jews may he provoked
to jealousy : animated by their example, to follow
their steps.

This would have been the effect, if they had been
rightly disposed, and filled with love of God or man.
It was thus with Peter and his companions in the
house of Cornelius at Csesarea. (Acts x. 44.) Whilst

Ch. ix. 33 ; see Is. viii. 14, 15.

ROMANS XI. M— 24. 163

Peter was expounding to the company assembled
there the truths of the Gospel, " the Iloly Ghost fell
on all them that heard the word." The Jewish
disciples who were with Peter were astonished : it
had never entered into the minds of these good men
that a spiritual gift could be bestowed on an uncir-
cumcised heathen. But they did not " withstand
God," when such plain evidence made his purpose
manifest.* " Then answered Peter and said. Can any
man forbid water, that these should not be baptized,
who have received the Holy Ghost as well as we?"^
So likewise when certain of the early converts were
led by a laudable zeal to " speak unto the Grecians,
preaching the Lord Jesus, and a great number of
them believed and turned unto the Lord ;" the church
at Jerusalem was surprised, but not angered, at the
tidings. (Acts xi. 20 — 23.) They did not murmur,
and complain that Greeks had been brought into the
temple, and "the holy place polluted:"^ but they
inquired. Is it the Lord's doing ? They sent down
Barnabas to examine this new thing, that God had
granted unto the Gentiles also repentance unto life.
And he, when he came to Antioch, and "had seen
the grace of God, was glad, and exhorted them all,
that with purpose of heart they would cleave unto
the Lord."

Very different was the scene in Pisidia, when there
was a like stir, and " almost the whole city came to-
gether to hear the word of God." (Acts xiii. 43 — 50.)
A pious mind would have rejoiced, would have ac-
knowledged in this movement the fulfilling of the pro-

2 Actsxi. 17. 3 lb. X. 47.

4 See Acts xxi. 28.

M 2

164

ROMANS XL 11—24.

phecies, which had promised light to the Gentiles,
and salvation to the ends of the earth. " But when
the Jews saw the multitudes, they were filled with
en\y, and spake against those things which were
spoken by Paul, contradicting and blaspheming."
The feeling which arose in their minds ought pro-
perly to have been a holy jealousy. Since God has
made no difference between us and them, and they
like ourselves are become partakers of his grace, let
us " provoke one another to love and good works,"
and strive together, which party may prove the most
faithful " stewards of his gifts." And this Paul still
prayed might ensue : and that his Jewish country-
men, when they saw their Gentile neighbours " walk-
ing in the fear of God and in the comfort of the
Holy Ghost," might be 'provoked to emulation, and he
might save some of them. This, he says, would be a
blessed consummation. He kindles at the thought,
and rejoices in such a prospect, ^vith its glorious
consequences. If the Gospel, rejected by the Jews,
enriches the Gentiles with the possession of an un-
looked-for treasure ; how much more would they be
enriched if the Jews were to be restored to God's
favour, and " filled with all the fulness" of Christ ?
Such an accomplishment of prophecy, such a mani-
festation of God's goodness, what would it not effect?

12. Now if the fall of them he the riches of the world,
and the diminishing of them the riches of the Gentiles ; how
much more their fulness?

13. For I speah to you Gentiles, inasmuch as I am the
apostle of the Gentiles, I magnify mine office :

14. If by any means I may j)rovoke to emulation them
which are my flesh, and might save some of them.

ROMANS XL 11—24. 165

15. For if the casting away of them he the reconciling of
the worlds what shall the receiving of them he, hut life from
the dead ?

To effect reconciliation, is great and glorious : to
restore life, is greater and more glorious still. When
the apostles gave up the unbelieving Jews, and
turned to the Gentiles, there was reconciling of the
ivorld : nations that had been alienated from God
were brought to love and serve him. But when the
Jew ceases to be unbelieving, and receives the Gospel,
such an event will cause an awakening which can only
be compared to the resurrection of the dead to new
life and being.

Neither will there be refusal on the part of God.
He has received the fi7'st fruits, as dedicated to him-
self and made holy: he will not refuse the whole
mass : the harvest of the nation. So likewise the
root of the nation was holy in his sight : and so shall
the branches be.

16. For if the firstfruit he holy, the lump is also holy :
and if the root he holy, so are the hranches?

This casual mention of the branches springing from
the root or stock of the Jewish nation, reminds Paul
of another example. He compares the Gentile
churches, now admitted to the privileges of the one

'" By the law of Moses, (see Levit. x. 10 — 17,) two cakes made
of the flour of the year, were offered as firstfruits unto the Lord.
This sanctified the whole lump : the whole produce of the har-
vest. To these firstfruits Paul compares the Jewish converts
received into the faith of Christ, and accepted of God, as a
pledge that he will hereafter, on their conversion, receive again
the whole nation. Just as his favour to Abraham and the pa-
triarchs, the root of the nation, is a pledge of his favour to the
branches, their posterity.

166

ROMANS XI. 11—24.

original Jewish church, to grafts or branches inserted
on an ancient stem. These branches do not nourish
the stem: they derive their new vigour from the
root to which they now belong, and must not forget
from what a wild and fruitless stock they had been
taken.

17. And if some of the branches be broken off, and
thou, being a wild olive tree, wert graffed in among them,
and with them partakest of the root and fatness of the olive
tree ;

18. Boast not against the branches. But if thou boast,
thou bearest not the root, but the root thee.

19. Thou wilt say then. The branches were broken off,
that I might be graffed in,

20. Well; because of unbelief they were broken off , and
thou standest by faith. Be not high-minded, but fear.

21 . For if God spared not the natural branches, take heed
lest he also spare not thee.

22. Behold therefore the goodness and severity of God :
on them which fell, severity ; but toward thee, goodness, if
thou continue in his goodness : otherwise thou also shalt be
cut off.

23. And they also, if they abide not still in unbelief, shall
be graffed in : for God is able to graff them in again.

24. For if thou wert cut out of the olive tree which is wild
by nature, and wert graffed contrary to nature into a good
olive tree : how much more shall these, which be the natural
branches, be graffed into their own olive tree ?

Here then is the purpose of all spiritual })rivileges.
The purpose is the same as that of the husbandman,
who expends his labour upon the soil, or inserts his
graft into the tree. He expects a return.

Long and long before, Isaiah had reproved the
Israelites under a like example.^ " Now, O inhabi-
• Isa. V. 3, 4.

ROMANS XI. 11—24. 167

tants of Jerusalem, and men of Judali, judge I pray
you betwixt me and my vineyard. What more
could have been done to my vineyard, that I have
not done in it ? Wherefore, when I looked that it
should bring forth grapes, brought it forth wild
grapes ?"

Whether in the case of nations or of individuals,
the mercy of God must meet with a return on the
part of man. Otherwise his unmerited goodness
must give w^ay to his just severity. The Christian
belongs to a stock which is wild by nature, and is
(jraffed contrary to nature into a good tree. "I am
the vine," says our Lord, " and ye are the branches."
" Herein is my Father glorified, that ye bring forth
much fruit." ^

Behold, therefore, the goodness of God, who hath
taken thee from the stem which was fit only to be
cut down, and given thee a place in the vineyard of
the Lord. If thou continue in his goodness : other-
wise thou also shall be cut off. Be not high-minded,
but fear, and watch, and pray, " lest any man fall
after the same example of unbelief." ^ For if God
spared not the natural branches, the ancient people,
take heed lest he also spare not thee. "All these
things happened unto them for examples : and they
are written for our admonition, upon whom the ends
of the world are come." ^

7 John XV. b—S. 8 Heb. iv. 11.

9 1 Cor. X. 11.

168 ROMANS XL 25—36.

LECTURE XXXIIL

THE FUTURE FAITH AND RESTORATION OF THE

JEWS.

Romans xi. 25 — 36.

25. For I would not, brethren, that ye should he ignorant
of this mystery, lest ye should he wise in your own conceits ;
that blindness in part is happened to Israel, until the fulness
9/ the Gentiles be come in.

26. And so all Israel shall he saved : as it is written.
There shall come out of Sion the Deliverer, and shall turn
away ungodliness from Jacob :

27. For this is my covenant unto them, ivhen I shall take
away their sins.

28. As concerning the gospel, they are enemies for your
sakes : but as touching the election, they are beloved for the
fathers' sakes.

29. For the gifts and calling of God are without repent-
ance.

Here Paul declares the mystery which had been
revealed to him. He had already expressed it at
Antioch; saying to the Jews who opposed him, (Acts
xiii. 46,) "It was necessary that the word of God
should first have been spoken unto you : but seeing ye
l)ut it from you, and judge yourselves unworthy of
everlasting life, lo, we turn to the Gentiles. For so
hath the Lord commanded us." " And they will hear
it." Blindness hath happened unto Israel But the
eyes of the Gentiles are opened, to see what Israel

ROMANS XI. 25-36.

will not see : " the things belonging to their peace."
They then are admitted to the place which hitherto
the Jews have held. They which were not God's
])coplc, are now "the people of God." ^

This part of the divine counsels was daily accom-
])lishing when Paul wrote : and soon after was com-
j)letely manifested by the destruction of Jerusalem
and the dispersion of the Jews. As concerning the
present propagation of the Gospel, they were enemies
— God treated them as such — -fm^ the Gentiles' sake :
the rejection of the Jew was the admission of the
Gentile. It was not necessarily so : both might have
been admitted : but it was so in fact. The Jew lost
what the Gentile gained.

Still the gifts and calling of God are without repent-
ance. They are founded on counsels immutable.
The Jews are still beloved for the fathers' sake :
and the original election must stand good in the family
of Abraham, and Isaac, and Jacob. The blessing is in
abeyance : not taken finally away. For this also was
revealed to Paul. When the fulness of the Gentiles
be come in^ and the Gospel has been preached to all
nations, the favour of God shall be restored to his
ancient people. That which Zechariah has predicted
shall be fulfilled^ (Zech. x. 6.) " I will strengthen
the house of Judah, and I will save the house of
Joseph, and I will bring them again to place them :
for I have mercy upon them : and they shall be as
though I had not cast them off: for I am the Lord
God, and will hear them." Or as Hosea has still
more fully described the case, (Hos. iii. 4, 5,) " The
children of Israel shall abide many days without a
1 Ch. ix. 25, 26, from Hosea.

170

ROMANS XI. 25—36.

king, and without a prince, and without a sacrifice,
and without an image, and without an ephod, and
without teraphim : afterward, shall the children of
Israel return, and seek the Lord their God, and
David their king ; and shall fear the Lord and his
goodness in the latter days." And so all Israel shall
be saved : be converted to the faith, which now they
reject and refuse : as it is written, There shall come out
of Sion the Deliverer, and shall turn away ungodliness
from Jacob ; for this is my covenant unto them, when I
shall take away their sinsP"

Further, as it was ordained that the present bles-
sing to the Gentiles should come to them through the
Jews: so likewise the future blessing to the Jews
should reach them through the Gentiles.

30. For as ye in times past have not believed God, yet
have now obtained mercy through their unbelief :

31. Fven so have these also now not believed, that through
your mercy they also may obtain mercy.

32. For God hath concluded them all in unbelief, that he
might have mercy upon all,

God has for a while concluded them all in unbelief,
permitted a veil to be spread over their hearts, that
in the end he might have mercy upon all: admit to
his covenant of grace both Jews and Gentiles. And
of this blessed consummation ye Gentiles shall be
the instruments. Through the mercy enjoyed by
you, mercy shall extend to them.

After eighteen hundred years, we begin to see the
accomplishment of these words. It is indeed but the
dawn of what we hope may end in perfect day. But

2 This interpretation of prophecy was universally received by
those who lived nearest to the apostles' days.

ROMANS XI. 25—36. 171

the dawn is the beginning. Blindness is now
removed, from time to time, from some of the sons of
Israel : and the light does come to them, if it comes
at all, through Gentile mercy : through the mercy
enjoyed by the Gentiles, Avhich makes them posses-
sors of God's saving truth : and through the mercy
exercised by the Gentiles, who labour to return to
the children of the nation the Gospel which they
received through that nation's forefathers.

What can we do, then, but exclaim with the
apostle,

33. O the depth of the riches both of the wisdom and
knowledge of God! how unsearchable are his judgments,
and his ways past finding out!

34. For who hath known the mind of the Lord ? or who
hath been his counsellor ? ^

35. Or who hath first given to him, and it shall be re-
compensed unto him again ?

36. For of him, and through him, and to him, are all
things : to whom be glory for ever. Amen.

This is the proper conclusion of every inquiry into
the ways of God. The apostle had been discussing
many things of great depth and mystery, which could
only be referred to his sovereign will and counsel.
He raises himself, and others with himself, to admi-
ration of these counsels, as far as they are revealed
to us ; and warns us against desiring to seek farther.
As Job had said before, " Canst thou by searching-
find out God ?" How unsearchable are his judgments,
and his ways past finding out!* Suppose a vast
army, in some long campaign. What could a spec-
tator know of the plan of the commander, from the

3 Isa. xl. 13, 14. * Jobv. 9; xi. 7.

172

ROMANS XI. 25—36.

march of a single day ? Suppose a ship, on a voyage
round the workl. Who could judge of its des-
tination, from the course of a few hours ? The plan
by which God governs the world, the chart by
which its movements are directed, can never be
made clear to us. For who hath known the mind
of the Lordf or who hath been his counsellor f
Our wisdom is to say with the Psalmist,^ " Lord
my heart is not haughty, nor mine eyes lofty : neither
do I exercise myself in great matters, or in things
too high for me."

And then, from things too high for us, from ge-
neral views too extensive for our field of vision, St.
Paul brings us back to those individual mercies
of which each man may be conscious. Who hath
first given to the Lm^d, and it shall be recompensed
unto him again f Who, when he looks towards him-
self, has anything to claim from God? Who has
not everything to acknowledge? And yet we no
more understand how much we have to be thankfid
for, than we comprehend the whole of God's coun-
sels respecting us. The watchfulness of his provi-
dence, the extent of his grace we shall never see,
till, with enlarged faculties and unclouded vision, we
are able to look back upon the course we have tra-
versed, the dangers from which we have been pre-
served, or the trials which have been made a blessing
to us. Those who are permitted to attain " that
world and the resurrection from the dead," will all
unite in one common strain of praise : " Blessing,
and glory, and wisdom, and thanksgiving, and honour,
and power, and might, be unto our God." ^ For of
6 Ps. cxxxi. 1. ' Rev. vii. 12.

ROMANS XII. 1—8. 173

him, and through him, and to him, are all tMngs : to
whom be glmy for ever. Amen.

LECTURE XXXIV.

THE DEVOTION OF THE HEART TO THE SERVICE
OF GOD, THE CHRISTIAN SACRIFICE.

Romans xii. 1 — 8.

1. I beseech you therefore, brethren, by the mercies of
God, that ye present your bodies a living sacrifice, holy,
acceptable unto God, which is your reasonable service.

2. And be not conformed to this world: but be ye trans-
formed by the renewing of your mind, that ye may prove
what is that good, and acceptable, and perfect, will of
God.

From among the Jewish people, now no longer
" the people of God," there was " a remnant," as we
have seen, " according to the election of grace." To
these Paul was now writing, who had received Jesus
as the Messiah, and were united with the Gentile
converts as a body of believers. To these he now
points out the duties to which they were called. He
begins with a thought familiar to them. They had
been used to offer sacrifice. They had been used to
acknowledge that their souls were due to God, hav-
ing been forfeited by their trespasses, and to bring
their victim to the altar, beseeching him to receive
it in their stead. This type of " Him who was to

174 ROMANS XII. 1—8.

come," had been fulfilled. Christ by his one sacri-
fice of himself once offered had made a full, perfect,
and sufficient sacrifice for the sins of all men, and
therefore for their sins/ For by their faith they had
claimed to themselves the merit of this sacrifice.
" The Lord had laid on him the iniquity of them
all." 2

The heifer and the lamb, therefore, were required
of them no longer. But a different and a better
offering was required. They should 'present their own
bodies as a living sacrifice : not like the victim which
was slain ; not a dead or formal obedience ; but a
warm, a living sacrifice, a heart breathing with fer-
vent prayer, and flowing with abundant love. And,
again, a holi/ sacrifice ; as the animal offered was to
be perfect, the best of its kind, a male of the first
year, and without blemish : ^ so must the Christian
" cleanse himself from all filthiness of flesh and spi-
rit, and perfect holiness in the fear of the Lord."*
Such a sacrifice is acceptable to God, who had re-
deemed them for this very purpose, that there
might be such a people. And such a service is a
reasonable service : the service of beings whom God
has made to differ from the rest of the creation,
that they might know, and love, and honour, and
obey their Maker. Surely when we consider who
and what we are, nothing else is reasonable; no
other way of life is rational, except that we be not
conformed to this world, fashioned according to the
pursuits, and thoughts, and habits of those who look
for nothing beyond, but be transfmnned by ilie renew-

^ This is Paul's own conclusion, Heb. ix. 26 — 28 ; x. 12.
2 Is. liii. 6. 3 Lev. i. 3. ♦ 2 Cor. vii. 1.

ROMANS XII. 1—8. 176

ing of our mind^ iliat we may p*ove what is that good,
and acceptable, and perfect will of God. The natural
man is conformed to this worhl. It must be so.
He must be changed, formed again after a new plan.
The mind of Zaccheus, whilst living in the habits of
other publicans, with money as his chief object, was
conf mined to this wm-ld,^ When he entered on a
different course, restoring to every man his due, and
sharing his possessions with his neighbour, he was
transformed by the renewing of his mind : and not his
own will, but the good, and acceptable, and perfect
will of God became his I'ule. And the same prin-
ciple was to direct and govern them all in their va-
rious duties and capacities. God " divides to every
man severally as he will :" but he has one purpose
regarding all : that they exercise the talents en-
trusted to them as men who have an account to
render. 6

3. JFor I say, through the grace given unto me, to every
man that is among you, not to think of himself more highly
than he ought to think ; hut to think soberly, according as
God hath dealt to every man the measure of faith.''

4. For as we have many members in one body, and all
members have not the same office :

5. So we, being many, are one body in Christy and every
one members one of another.

6. Having then gifts differing according to the grace
that is given to us, whether prophecy, let us prophesy ac-
cording to the proportion of faith ;

5 See Luke xix. 2—8. ^ lb. 12—26.

7 Faith, as the cause, seems to be put here for the grace which
is its effect, and springs from it: as afterwards in ver. 6; let us pro-
phesy according to the proportion, or measure, of faith given to
us, from which our ability to prophesy proceeds. This is the
ancient interpretation.

176

ROMANS XII. 1—8.

7. Or ministry, let us wait on our ministering ; or he
that teacheth, on teaching :

8. Or that he that exhorteth, on exhortation : he that
giveth, let him do it with simplicity ; he that ruleth, with
diligence ; he that sheweth mercy, with cheerfulness.

This is a beautiful description of a community of
Christians, having different gifts and different offices:
but all exercising them in obedience to God, to pro-
mote the welfare of those around them. Just as the
limbs and senses of the body act in divers ways, but
serve to the same end : the eye points out what the
feet reach and the hands handle ; and thus the ob-
ject is gained, and the office of each member is ful-
filled. The apostle begins with the head : issues his
first instructions to the leading or ruling portion of
the community: the pi'ophet, or the expounder of
Scripture, must be faithful : the minister or deacon,
laborious: those employed in teaching the younger or
more ignorant, and they that offer ea;hortations to the
careless or the afflicted, must be earnest in the per-
formance of their work. They that gave, imparted
bounty, should distribute with a simple mind : they
who were called to preside or rule, take diligent care
that none were overlooked or despised: and they
that showed mercy, either by relieving wants or com-
forting the sick, should make their kindness a free-
will offering: for all charity has a double value when
it is administered with cheerfulness.

Persons who act thus, are as one body in ChriM,
who has united them to himself by his Gospel : and
like many members in one body, they contribute to
the mutual welfare, being every one members one of
another, and supplying that which is needed by the

ROMANS XII. 9—21. 177

whole. And so each man, in his own case, proves
what is that good and perfect and acceptable will ojGody
and presents himself as that living sacrifice which is
demanded of him. Abraham, when it was required,
brought his son Isaac, " whom he loved, and laid him
upon the altar which he had built," and was prepared
to devote his only son to the claim of God.^ That
would have been a costly but not a living sacrifice.
What the Christian must offer is a living sacrifice^
a reasonable service ; doing the will of God from the
heart, in whatever station he may be called to fill :
whether it be appointed him to teach or to learn, to
speak or to hear, to govern or to obey, to receive
mercy or to exercise it, " doing all to the glory of
God." Such is the service Avhich reason pays, and
reason sanctions : that we live to him who gave us
being ; that we submit our faculties to the command
of him who endowed us with them, and who expects
to receive again " his own with usury." ^

LECTURE XXXV.

THE CONDUCT REQUIRED OF CHRISTIANS.

Romans xii. 9 — 21

9. Let love be without dissimulation. Abhor that which
is evil ; cleave to that which is good.

10. Be hindly affectioned one to another with brotherly
love ; in honour preferring one another ;

8 Gen. xxii. 1—13. 9 See Luke xix. 23.

178 ROMANS XII. 9-21.

1 1 . Not slothful in business ; fervent in spirit ; serving
the Lord ;

12. Rejoicing in hope ; patient in tribulation; continu-
ing instant in prayer ;

13. Distributing to the necessity of saints ; given to hos-
pitality.

14. Bless them that persecute you : bless, and curse not.

15. Rejoice with them, that do rejoice, and weep with
them that weep.

16. Be of the same mind one towards another. Mind
not high things, but condescend to men of low estate. Be
not wise in your own conceits.

When we read this description of what a Christian
community ought to be, we seem to be transported
to a different world. Certainly ours would be a
different world, if men were governed by these pre-
cepts, and lived according to them. Yet there have
been examples of the character here set forth ; and
in the grace of God there is provision for produc-
ing it.

Abraham was kindly affectioned towards Lot, when
he said, the land being too scanty for them both,
"Let there be no strife, I pray thee, between thee
and me : separate thyself, I pray thee, from me ; if
thou wilt take the left hand, then I will go to the
right : or if thou depart to the right hand, then I
will go to the left."^ Thus did the elder prefer in
honour the younger, giving him the priority ; and in-
stead of infringing another's right, resigning his own
just claim.

Eliezer, the steward of Abraham, had profited by
his master's example : he showed himself not slothfid
in bminess, hut fervent in spirit^ When admitted into

1 Gen. xiii. 7 — 9. * Gen. xxiv. 33.

i
I

ROMANS XII. 9-21. 179

the house of Laban, "there was meat laid before
him. But he said, I will not eat till I have told
my errand." And whilst fiiithful to his earthly lord,
he was at the same time serving the Lwd of heaven.
For we find him prayino^, " Lord God of my
master Abraham, I pray thee send me good speed
this day, and show kindness unto my master
Abraham."^

Paul himself, with his companion Silas, was among
those who could be rejoicing in hope, patient in tribu-
lation, continuing instant in prayer. At Philippi, having
suffered many stripes, and been thrust into the inner
prison, they had much to render them dejected. But
the history relates, that " at midnight Saul and Silas
prayed, and sang praises unto God : and the prisoners
heard them,"* thus practising the precepts which
they gave to others.

The Christians at Antioch distributed to the necessity
of saints, when " every one according to his ability
sent relief unto the brethren which dwelt in Judea,"^
then suifering under the miseries of famine. And
Paul speaks of many, who being given to hospitality,
were " fellow-helpers of the truth :" like Phoebe, who
had been " a succourer of many, and of himself also :"^
or like the brethren of Puteoli, with whom he " tarried
seven days as he went towards Rome."''

Stephen has taught us, by a memorable example,
what it is to bless them which persecute you, to bless and
curse not ; when " he knelt dovni, and prayed " for

3 Gen. xxiv. 12. ■* Acts xvi. 23 — 25.

5 Acts xi. 29. 6 Ch. xvi. 1, 2.

7 Acts xxviii. 14.

N 2

180

ROMANS XII. 9—21.

those who were inflicting a sudden death upon hini,]
" Lord, lay not this sin to their charge."^

The Lord himself rejoiced with them that do rejoict
when he performed his first miracle on the festive
occasion of a marriage.^ And when he sympathise(
with the lamentation of those whom he loved, at th(
grave of Lazarus, he has shown us how to weep with tho&
who weep} And certainly the example of Him, wh<
" when he was rich, for our sakes became poor ;" wh(
" came not to be ministered unto, but to minister'
his example may teach all to disregard high things
to condescend to men of low estate^ not to cherish loftj
conceits of themselves.

For so, and so only, will " the same mind be in]
them, that was in Christ Jesus." ^ This is the secref
source from which such dispositions are derived. II
is only as bearing his yoke, who was "meek an<
lowly in heart :" as imitating him, who must ever b<
" about his Father's business :" as " seeking first th(
kingdom of God," and having the affections there,
as following his steps, who " loved us and gave him^
self for us :" it is only thus, that we can be kindly
affectioned one to another : or diligent in the business
of our stations : or patient in tribulation : or liberal
in bounty : or gentle and forgiving : or so minded to-
wards all men, as those who love their neighbour as
themselves.

Such, moreover, is the world in which this charac-
ter is to be maintained, that opposition, ill-treatment,

Acts vii. GO.
John xi. 33—35.

9 Jobnii. 1—11,
« Phil. ii. o.

ROMANS XII. 9—21. 181

must be expected, and provided for. Instructions
are given on this head also.

17. Recompense to no man evil for evil. Provide things
honest in the sight of all men.

IS. If it be possible f as much as lieth in you, live
peaceably with all men.

19. Dearly beloved, avenge not yourselves, but rather
give place unto wrath: for it is written. Vengeance is mine:
I will repay, saith the Lord.

20. Therefore if thine enemy hunger, feed him ; if he
thirst, give him drinh: for in so doing thou shalt heap coals
of fire on his head.

21. Be not overcome with evil, but overcome evil with
good.

By precepts like these the natural disposition is
restrained, which injured pride excites to hatred and
revenge. " Instead of the thorn comes up the fir
tree, and instead of the briar comes up the myrtle
tree ;"^ instead of violence and enmity, gentleness
and peaceableness prevail. What the natural dis-
position prompts, was shown by David in the case
of Nabal. He had been refused the aid which he
had a right to claim, and resolved to avenge himself.*
" So, and more also," (he vowed,) " do God unto the
enemies of David, if I leave aught that pertain to
Nabal by the morning." Thus he was overcome of evil.
He was afterwards brought to a better mind ; learnt
7iot to recompense evil for evil : and said to Abigail
his counsellor, " Blessed be the Lord God of Israel,
which sent thee this day to meet me : and blessed
be thy advice, and blessed be thou, which hast kept
me this day from coming to shed blood, and from
avenging myself with mine own hand."

3 See Is. Iv. 13. ♦ 1 Sam. xxv. 2—35.

182

ROMANS XII. 9—21.

The lesson was not lost upon him. Pursued by
Saul with three thousand chosen men, David and his
captain Abishai, " came upon the people by night :^
and behold, Saul lay sleeping within the tent, and
his spear stuck in the ground at his bolster. Then
said Abishai to David, God hath delivered thine!
enemy into thine hand this day : now therefore let
me smite him, I pray thee, with the spear even to
the earth. And David said to Abishai, Destroy him]
not : — As the Lord liveth, the Lord shall smite him;
or his day shall come to die; or he shall descend]
into battle, and perish."

Here he overcame evil with good: and acted onj
the maxim, Ave7ige 7iot yourselves, hut rather give
place unto wrath: for it is written, Verigeance is mine:]
I will repay, saith the Lord.^ " Say not thou, I will
recompense evil : but wait on the Lord, and he shall
save thee." So doing, if thine enemy still persecute
thee, as Saul still persecuted David, thou shalt heap ■
coals of fire upon his headJ^ Thine enemy makes hini
case more heinous, if having received good for evil, '
he still remains an enemy. " The Lord will reward
him according to his works." But thou hast " deli-
vered thy soul," in striving, «* far a^s lieth in thee,
live peaceably with all men.^

5 1 Sam. xxvi. 2—11. * Deut. xxxii. 35 — 43 ; Ps. xciv. ij

7 Taken, together with the preceding precept, from Proverl
XXV. 21, 22. See Scott's remarks on this passage.

8 2 Tim. iv. 14.

ROMANS XIII. 1—7. 183

LECTURE XXXVI.
OBEDIENCE TO CIVIL GOVERNMENT ENJOINED.

Romans xiii. 1 — 7.

1 . Let every soul he subject unto the higher powers. For
there is no power but of God: the powers that he are
ordained of God.

Our Lord had said to bis disciples, (Matt, xxiii. 10,)
" Be not ye called masters ; for one is your master,
even Christ." These words might be so misinter-
preted, as if they were exempt from submission to
lawful and constituted authorities. It was not un-
likely that they should be so misinterpreted. The
Jewish nation had always been proud of their free-
dom. They boasted, " We be Abraham's children,
and were never in bondage to any man,"^ — long after
it had ceased to be true, and when they had forfeited
through disobedience the protection of their heavenly
King. Many amongst them treated it as an intoler-
able grievance, that they should be forced to pay
tribute to Caesar.^ Others, too, might be led by their
natural temper to resist all earthly power, and pre-
tend that it was their duty or their privilege, to
" stand fast in the liberty wherewith Christ had made
them free."^

St. Paul corrects this error. It is the will of God
that men should be under authority. The powers

' John viii. 33. 2 Matt. xxii. 17. ^ Gal. v. 1.

184

ROMANS Xlii.'^i— 7.

that be are ordained of God, It is the appointment
of his providence, in conformity to which the world
is governed. The child is under the authority of its
parent. The servant is in subjection to his master :
the family to its head : the wife to her husband.
And so in civil concerns, and the affairs of a nation.
All cannot govern; still less can all remain un-
governed, to follow their own ways. Some must
have authority for the benefit of the whole. There-
fore the powers that be are ordained of God. In one
sense, no doubt, they are " the ordinance of man," as
St. Peter calls them :* individually they are appointed,
not as Saul by God himself to be king of Israel, but
by man for his own convenience' sake, and according
to the usage of the country : Solomon reigns, because
he is the son of David; Caesar rules, because the
people consent to obey him; and Festus or Felix
rule, because Caesar commits the government into
their hands : still it is God's ordinance that there
should be kings and governors, and that they who
are kings and governors should be obeyed.

2. Whosoever therefore resisteth the power, resisteth the
ordinance of God: and they that resist shall receive to
themselves damnation.

They that resist, shall justly lie under condennia-
tion, both from God and man. Man will condemn
them as disobedient subjects ; and God will not de-
fend them, though professing to be his servants, if
they oppose the earthly government which he has
ordained.

Yet we find the apostles, (Acts v. 29,) when for-
* 1 Pet. ii. K^.

ROMANS XIII. 1—7. 185

bidden by the high-priest and the council to preach
at all or teach in the name of Jesus, answering and
saying, " We ought to obey God rather than man."
They had a special commission, to declare " the things
which they had seen and heard." And many Chris-
tians, in the days of persecution, were ordered by the
civil power to do what the command of God forbade.
They were ordered to blaspheme the name of Christ :
they were ordered to offer sacrifice to idols. They,
too, were obliged to say, " We ought to obey God
rather than man." For he had declared, " Thou
shalt worship the Lord thy God, and him only shalt
thou serve."

Paul does not think it needftil to provide for cases
such as these. In the ordinary course of things, the
duty of the Christian will be submission, not resist-
ance ; compliance, not refusal. The example was set
by our Lord himself. When tribute was demanded
of him, he proved that he might claim exemption :
yet said, (Matt. xvii. 27,) " Notwithstanding, lest we
should offend them, go thou to the sea, and cast an
hook, and take up the fish that first cometh up ; and
when thou hast opened his mouth, thou shalt find a
piece of money ; that take, and give unto them for
thee and me."

Paul had said, that government was ordained of
God. And, being God's ordinance, it must be for
good : it is what the safety of life and property de-
mands, through man's corruption, which must be thus
restrained from violence and injustice.

3. For rulers are not a terror to good works, hut to the
evil. Wilt thou then not be afraid of the power ? do that
which is (joodj and thou shalt have praise of the same :

186

KOMANS XIII. 1—7.

4. For he is the minister of God to thee for good. But
if thou do that which is evil, be afraid ; for he heareth not
the sword in vain : for he is the minister of God, a revenger
to execute wrath upon him that doeth evil.

5. WJierefore ye must needs he subject, not only for wrath,
but also for conscience' sake.

If, indeed, a Christian does that which is evil, he has
reason to be afraid of the power ; and he ought to
suffer by it : the ruler is the minister of God to execute
wrath upon him that doeth evil.

The need of such cautions has been proved by sad
experience. Sometimes the pretext of religion has
been used to cloke and screen offenders ; and the in-
fluence of the Church has been employed to exempt
her ministers from the authority of the civil power.
So little can man be trusted : so needful is it that he
should be warned : Ye must needs be subject, not only
for wrath, but also for conscience sake: not only from
the fear of man, but from the fear of God : whose
will it is that his people should " obey magistrates,
and be ready to every good work : not brawlers, but
gentle, showing all meekness unto all men." ^

In the usual course of things, such peaceable con-
duct is its own reward. St. Peter was able to put
the question to the Christians whom he addressed :
" Who is he that will harm you, if ye be followers of
that which is good ?" ^ Just as Paul here, Wilt thou
not be afraid of the power f Do that which is good, and
thou shall have praise of the same.

He himself experienced that there may be excep-
tions to this rule. Remonstrance may be used, as
Paul remonstrated against the unlawful violence of

« Tit. iii. 1, 2. ' 1 Pet. iii. 13.

ROMANS XIII. 1—7. 187

the Roman officer.7 Appeal may be made, from the
injustice of one magistrate to the discretion of ano-
ther : as Paul, again, used the right belonging to him,
and instead of exposing himself to the sentence of
the Jewish council, appealed to the emperor at
Rome.^ But the general rule is, that the servant of
the Lord will not strive, but be gentle and long-
suffering, " committing himself to Him that judgeth
righteously :" cheerfully paying to those in authority
the deference which their station demands, and
readily contributing to the expenses of government
the tribute by which it must be maintained.

6. For for this cause pay ye tribute also : for they are
Gods ministers, attending continually upon this very thing.^

7. Render therefore to all their dues : tribute to whom
tribute is due ; custom to whom custom ; fear to whom fear
honour to whom honour.

The Lord himself has shown us, that this duty rests
on the highest foundation. " Render unto Caesar the
things that are Caesar s, and unto God the things that
are God's." ^ And St. Peter, following the example :
" Fear God : honour the king. For so is the will of
God, that with well-doing ye may put to silence the
ignorance of foolish men : as free, but not using your
liberty for a cloak of maliciousness, but as the ser-
vants of God." -

7 Acts xxii. 25. ^ Acts xxv. 11.

Acts xxii. 25. ^ Acts xxv. 11.

i.e. The protection of that which is good, and the avenging evil.

Matt. xxii. 21. 2 i Pet. ii. 15—17.

188 ROMANS XIII. 8—14.

LECTURE XXXVII.

CHRISTIAN LOVE AND HOLINESS ENJOINED AND
ENCOURAGED.

Romans xiii. 8 — 14.

8. Owe no man any thing, hut to love one another ; for
he that loveth another hath fulfilled the law.

9. For this, Thou shalt not commit adultery, Thou shalt
not hill. Thou shalt not steal. Thou shalt not hear false wit-
ness. Thou shalt not covet ; and if there he any other com-
mandment, it is hriefly comprehended in this saying, namely.
Thou shalt love thy neighhour as thyself.

10. Love worketh no ill to his neighhour : therefore love
is the fulfilling of the law.

The precept before given — Mender to all their due^ —
reminds St. Paul of what was due universally : that
benevolence which leads us to treat the wants, the
wishes, the interests of another as our own. Such
Icyce is the fulfilling of the law : it performs voluntarily
and of good will what the law makes necessary and
requires. As St. James says, (ii. 8,) " If ye fulfil
the royal law, Thou shalt love thy neighbour as thy-
self, ye shall do well :" for this plain reason, that a
man worketh no ill to himself, and therefore if he
love his neighbour as himself, he will work no ill to
his neighbour. Therefore love is the fulfilling of the
law. Love will not assault a brother's person :
estrange his wife's affections : deprive him of his

* rag o^eiXac. Here, o^eiXere.

ROMANS XIII. 8—14. 189

property, slander his reputation, or covet his posses-
sions. So that whatever the law has commanded
respecting our conduct towards others, it is briefly
comprehended in this saying, Thou shalt love thy neigh-
hour as thyself.

The heart, we know, will rebel against these rules
of life, and very reluctantly submit to them. So that
the apostle adds reasons by which the natural rebel-
lion of the heart may be subdued, and brought under
the influence of the Spirit of God.

11. And that, knowing the time, that now it is high time
to awake out of sleep ; for now is our salvation nearer than
when we believed.

12. The night is far spent, the dag is at hand; let us
therefore cast off the works of darkness, and let us put on
the armour of light.

13. Let us walk honestly, as in the dag : not in rioting
and drunkenness, not in chambering and wantonness, not in
strife and envying.

14. But put ye on the Lord Jesus Christ, and make not
provision for tke flesh, to fulfil the lusts thereof

Thus he exhorts them to arise, and awake out of
sleep, if any were slumbering at a season when they
ought to be securing their salvation. They ought to
be making the most of their time ; they ought to be
contending earnestly against the devil, the world, and
the flesh : to be doing with all their might whatever
their hands find to do: whether in promoting the
welfare of their fellow creatures, or subduing the
proud, and selfish, and earthly propensities of their
own minds. This is no time for sleeping, when a
world is to be overcome : this is no time for sleeping,
when eternity is to be lost or gained. Still less is it

190 ROMANS XIII. 8—14.

a time for indulging in those things which God has
forbidden, and which must destroy their future
hopes. They were not in a state of darkness : the
light had shone upon them, displaying " the glory of
God in the face of Jesus Christ." Therefore they
should put on the armour of light : clothe themselves
with the light of knowledge and of grace, which would
secure them against harm : the works of darkness
were for those on whom "the true light" had not
shined : not for those who had been called to holi-
ness, and ought to " walk as children of light." ^

And as it is encouragement to one engaged in a con-
test, to know that victory is near ; or to one striving
for the prize of speed, that he has nearly reached the
goal, the sight of which redoubles his exertions: so
the apostle gives encouragement ; saying, our salva-
tion is now nearer than when we believed^ when we first
entered upon the life of faith in the Son of God.
The night is far spent, the night of this dreary i)il-
grimage : the day is at hand, the " perfect day" of
heavenly glory. When we first believed, we had a
long career before us, in which to endure hardness,
to deny ourselves, to strive against sin, to remain
painfully on the watch against all the wiles of the
devil. Now is our salvation nearer, by all the inter-
val which has been so spent : now is the eternal day
brought more nigh, by all the period of darkness
which we have been passing through. Now, there-
fore, there is especial encouragement to take heed
to ourselves ; to walk honestly, as faithful disciples
of the Lord, whose name we bear ; not to make pro-
vision for the flesh, to fulfil the lusts thei^eof but to
' See a like argument, Eph. v. 8 — 11.

ROMANS XIII. 8-14. 191

" follow after holiness," as he who hath called us
is holy: that those things be not lost which have
been already wrought in us,^ but that we " hold fast
the beginning of our confidence stedfast unto the
end," and press onward to the mark for the prize of
our high calling.

Tlie sentiment of the apostle here shows us in
what light death will be viewed, by those who have
rightly understood the nature of life. They will re-
gard it as salvation; deliverance from dangers which
threatened them as long as they were in the world ;
release from labours which they could never remit
or relax whilst clothed in the body of corruption,
and assailed from within and from without with evil.
They might have just confidence, that "the gifts
and calling of God are without repentance," and that
" He who had begun a good work in them, would per-
form it unto the end."^ Still there is but one way
in which their calling and election could be made
sure: 5 and they would feel the flesh lusting against
the Spirit, "the law in their members" drawing
them back, and on every occasion of weakness or
temptation, ready to " bring them into captivity to
the law of sin." As whilst the Israelites contended
against Amalek, so long as Moses' hands were lifted
up, Israel prevailed:^ but still there was no rest, no
remission, no comfort, till at the going down of the
sun Joshua utterly discomfited Amalek : — so is there
" rest for the people of God," when their sun is
nearest its going down. Then their " warfare is ac-

3 2 John 8. * Ch. xi. 29 ; Phil. i. 6.

' 1 Pet. i. 10. ' Ex. xvii. 11—13.

192 ROMANS XIV. 1—9.

complished :" their trials are at an end, and their
salvation is perfected: and they can exclaim with
our apostle himself : " I am now ready to be offered,
and the time of my departure is at hand. I have
fought a good fight, I have finished my course, I
have kept the faith ; henceforth there is laid up for
me a crown of righteousness, which the Lord, the
righteous Judge, will give me at that day."
" Thanks be to God, who giveth us the victory
through our Lord Jesus Christ.""

LECTURE XXXVIIL
JESUS CHRIST THE CHRISTIAN'S JUDGE AND LORD.

Romans xiv. 1 — 9.

1 . Him that is weak in the faith receive ye, but not to
doubtful disputations,

2. For one believeth that he may eat all things : another,
who is weak, eateth herbs.

3. Let not him that eateth despise him that eateth not ;
and let not him which eateth not judge him that eateth ; for
God hath received him.

4. Who art thou that judgest another man*s servant ? to
his own master he standeth or falleth. Yea, he shall be
holden up : for God is able to make him stand.

We read in the Acts, that after the message
carried by Peter to Cornelius, his Jewish brethren

7 2 Tim. iv. 6—8 ; 1 Cor. xv. 57.

HOMANS XIV. 1—9. 193

" contended with him, saying, (Acts xi. 2 — 3,) Thou
vventest in to men uncircumcised, and didst eat with
them." Peter explained his reason. By the law of
Moses, certain kinds of food were forbidden. But
God had now revealed to him that these outward dis-
tinctions were done away : and that " every creature
of God is good, and nothing to be refused, if it be
received with thanksgiving." *

But all could not admit this saying. Prejudices
which have been long indulged, habits which we have
followed from our youth, can hardly be laid aside.
Many of the Jews, though converted to the faith of
the Gospel, still reverenced so highly the law in which
they had been brought up, that whilst living among
Gentiles, they ate herbs only ; would taste no meat at
all, lest unawares they should partake of meat that
was unclean.- On the other hand, many of the Gen-
tiles, not content w^ith enjoying the liberty granted
them, blamed their Jewish brethren, and treated
them with contempt, because of their attachment to
ancient rules. This caused dissensions ; engendered
bad spirit; injured brotherly love. The apostle
restrains such feeling, and tells these Roman Chris-
tians, that it would be better to conform to one
another's prejudices, than to endanger charity, or
provoke an unfriendly temper in matters of no real
consequence. A man who used all kinds of food
without scruple, might do so, and please God ; God
hath received him. And a man who abstained from
certain kinds of food for conscience' sake, might
equally please God ; God would receive him also.

1 1 Tim. iv. 4. 2 gee Lecture on Acts x. 9— 16.

194 ROMANS XIV. 1—9.

Let neither despise the other. To his own master he
standeth or falleth.

It was the same with regard to days. Besides the
sabbath days, the Jews observed the new moons,
together with many festivals appointed by the law,
which were not binding upon Christians. Here also
was a matter of indifference, and not of doubtful dis-
putation.

5. One man estecmeth one day above another : another
esteemeth every day alike. Let every man be fully jjersuaded
in his own mind.^

6. He that regardeth the day, regardeth it unto the
Lord ; and he that regardeth not the day, to the Lord he
doth not regard it. He that eateth, eatetli to the Lord, for
he giveth God thanks ; and he that eateth not, to the Lord
he eateth not, and giveth God thanks.

7. For none of us liveth to himself, and no man dieth to
himself.

8. For whether we live, we live unto the Lord; and
whether we die, we die unto the Lord: whether we live
therefore, or die, we are the Lord's.

9. For to this end Christ both died, and rose, and revived,
that he might be Lord both of the dead and living.

Thus the discussion of a subject in which we are
not immediately concerned, leads to a sentence in
which all are closely interested. None of tis liveth
unto himself. We live unto the Lord. So Paul
describes the character of Christians. Is it then
their character? Looking into the world of those
who profess and call themselves Christians, can it be

3 So Col. ii. 16. " Let no man judge you in meat, or in drink,
or in respect of a holy day, or of the new moon, or of the sabbath
days : which are a shadow of things to come, but the body is of
Christ."

ROMANS XIV. 1-9. 195

said, None of us liveth unto himself f In what we
leave or follow, in what we seek or avoid, in what we
abstain from or indulge in, is it true that none of us
considers his own interest or inclination, but what he
is fulli/ persuaded in his own mind to be the will of
God concerning him? The man lives to himself,
who says, (James iv. 13,) "To-day, or to-morrow,
we will go into such a city, and continue there a
year, and buy and sell, and get gain." The man
lives to himself, who says, (Luke xii. 19,) "Soul,
thou hast much goods laid up for many years : take
thine ease, eat, drink, and be merry." And is this un-
common ? How few act otherwise, even if they do
not put tlieir purpose into words ! Might it not be
more justly said, Everyone of us liveth unto himself:
follows his own interests, regardless of his neigh-
bours, studies his own will, without inquiring into
the will of God?

When this can be said of any one — (alas ! of how
few can anything else be said !) the purpose of
Christ Jesus in redeeming to himself a people has
not taken proper hold upon the heart. That purpose
is plainly declared. To this end Christ both died^
and rose, and revived, that he might be Lord both of the
dead and living. That as he gave himself for man,
so man should give himself to him : and make it the
maxim by which he is governed, "that they which
live," live to God through his death, " should live no
longer unto themselves, but unto him who died for
them." Then he is Lord both of the dead and living.
He is Lord of the living, when they place themselves
under his care: like "James the son of Zebedee,
and John his brother," whom he called, " and they

o 2

196

ROMANS XIV. 1—9.

immediately left the ship, and their father, and
followed him." * He continued their Lord when they
refused to leave him, although others went away and
walked no more with him :^ but they said, " Lord to
whom should we go ? Thou hast the words of eter-
nal life." He was their Lord, they lived to him,
when they went forth at his command, and preached
the gospel to every creature. And so he is the Lord
of every man, who takes up his yoke, and learns of j
him, and can say with Paul, "To me to live is
Christ. The life which I live in the flesh, I live by I
the faith of the Son of God." ^ He is my Lord, and I
am doing his work, while I am exercising my profes- ,
sion, employing my fortune, conducting my family,!
using my influence, occupying my time and talents in]
such manner as I believe to be conformable to his]
will. When any man thus fulfils the obligations ol
his baptism, Christ is his Lord whilst livi^ig. And as]
he is Lord over the man, so he directs also the events]
which concern the man, and causes them all to worl
towards the purpose which he has concerning him ^
makes them tend to his salvation. So that they who
thus live to the Lord, die also to the Lord. Whether
their death be ordained late or early : whether, like
the same James, they are called away after a tei
years' ministry,^ or like John his brother, after a ser-«
vice perhaps ot sixty years, they are still the Lm^d's^
For them, " to depart," is " to be with Christ ;" t<
walk with him no longer " by faith," but " by sight ;'
to " know even as they are known."

* Matt. iv. 21.
' Phil. i. 21.

' John vi. 68.
' Gal. ii. '20.

See Acts xii. 2.

ROMANS XIV. 10—23. 197

We must, however, remember, that he must be
loved here, if he is to be loved hereafter. Only
those who have been obedient subjects to him on
earth, will be admitted at last to " sit with him on
his throne." Is it not reasonable? Is anything else
reasonable, than that they should be the Lord's
whilst living, who desire to be the Lord's when
dyiufjf should })rove themselves faithful here, if
they are to partake of the glories of his heavenly
kingdom ?

LECTURE XXXIX.
THE NATURE OF THE KINGDOM OF GOD.

Romans xiv. 10 — 23.

10. But why dost thou judge thy brother ? or why dost
thou set at nought thy brother ? for we shall all starid before
the judgment seat of Christ.

1 1 . For it is written, As I live, saith the Lord, every
knee shall bow to me, and every tongue shall confess to God}

12. So then every one of us shall give account of himself
to God.

13. Let us not therefore judge one another anymore:
but judge this rather, that no man put a stumblingblock or
an occasion to fall in his brother s way.

14. I know, and am persuaded by the Lord Jesus, that
there is nothing unclean of itself: but to him that esteemeth
any thing to be unclean, to him it is unclean.

15. But if thy brother be grieved with thy meat, now

1 Is. xlv. 23.

198 ROMANS XIV. 10-23.

walkest thou not charitahly. Destroy not him with thy
meat, for whom Christ died.

This is that charity in practice, which Paul com-
mends elsewhere in principle : that charity which
" hopetli all things, belie veth all things."^ Such
charity is violated, when a brother is judged harshly
of: unnecessarily condemned. If the Jew, under
the law of Moses, had partaken of meat which that
law forbade, he would have sinned ; for he would
have transgressed the law, and " the transgression of
the law is sin." The same Jew converted to the
faith of Christ was no longer under the law. Yet
he might not so fully comprehend his own liberty,
as to feel himself free in this matter. Why then
should the Gentile, who had no such scruples, or
the Jew who had overcome them, judge his brother
and set him at nought, because he esteemed as unclean
that meat which from his youth he had regarded as
forbidden ? Having this doubt, it would be sin in
him to partake of it. To him that esteemeih any thing
to be unclean, to him it is unclean. And the case was ■
still worse, if a man thus disgusted his scrupulous
brother, and made him think unfavorably of the
Christian faith. If thy brother be grieved with thy
meat, be offended with the liberty he sees thee using,
now walkest thou uncharitably. Thou mayest thus
turn him back from the way of life. Destroy not him
with thy meat, for whom Christ died,

16. Let not then your good he evil spoken of:

17. For the kingdom of God is not meat and drink ; but
righteousness and peace, and joy in the Holy Ghost.

* 1 Cor. xiii. 7.

ROMANS XIV. 10—23. 199

18. For he that in these things serveth Christ is accept-
able to God, and approved of men.

19. Let lis therefore follow after the things which make
for peace, and things wherewith one may edify another.

20. For meat destroy not the work of God. All things
indeed are pure; hut it is evil for that man who eateth with
offence.

21. It is good neither to eat flesh, nor to drink wine, nor
any thing whereby thy brother stumbleth, or is offended, or is
made weak.

22. Hast thou faith? have it to thyself before God,
Happy is he that condemneth not himself in that thing lohich
lie alloioeth.

23. And he that doubteth is damned if he eat, because he
eateth not of faith : for whatsoever is not of faith is sin.

One who might himself eat flesh or drink wine in-
nocently, might possibly, by example, lead his bro-
ther to eat flesh, or drink wine, with offence : i. e.
doubting whether it were right to do so. Now to
act against a scruple is to act against conscience, and
whatever is not done of faith, done by a man without
believing it to be right, is sin. What would there
be of that charity which belonged to their Christian
profession, if, for meat, i. e. rather than forego some
selfish indulgence, they should destroy the wm^k of
God, — do an injury to the soul of one whom they in-
duced to eat with offence f made weak, or caused to
stumble ? Hast thou faith f It was well : it was
well to see clearly the nature of the Gospel, which
is neither the abstaining from meats or drinks, nor
the indulging in them. The man might be reckoned
happy who had this faith : and was not condemning
himself, by allowing in his practice what his con-
science disapproved. But let their minds be turned

•200 ROMANS XIV. 10—23.

to higher and better things : the things which make
for peace, and things wherewith one may edify another,
instead of causing offence or temptation. Let not
the one party suppose that these matters were im-
portant ; let not the other party give reason to sup-
pose that liberty in these matters had any weight
with them. F(yr the kingdom of God is not meat or
drink ; but righteousness, and peace, and joy in the
Holy Ghost.

1. The kingdom of God is righteousness. What
we seek and must attain as Christians, is a holy,
pure disposition : the conformity of the whole heart
to the law of God. From the moment that a man
is earnest in religion, this is what he aims at and
desires. He does not so soon acquire it: but he
strives and prays for it ; and a promise is made, that
he shall not strive and pray in vain. " A new heart
will I give you, and a new spirit will I put within
you : ^ and I will cause you to walk in my statutes,
and ye shall keep my judgments, and do them." We
find our Lord declaring from the first, that in this
his religion consisted. The Jews had been used to
look to other things: but he assures them, " Blessed
are the meek, the pure in heart, the humble:" those
that " hunger and thirst after righteousness."* And
so St. Paul : " In Christ Jesus, neither circumcision
availeth anything, nor uncircumcision ; but a new
creature :"^ a heart converted from its natural course
of worldliness and sinful indulgence, and following,
instead, the ways of godliness, and meekness, and
patience, and holiness, and charity.

» Ezek. xxxvi. 26. ' Matt. v. 2—1).

' Gal. vi. 15.

ROMANS XIV. 10—23. 201

Men have invented for themselves many tests, by
which to judge of their own or others' religion. This
is one which cannot be mistaken. " Let no man
deceive you ; he which doeth righteousness, is righte-
ous."^ Whatever else we have, by whatever name
we are called, if we have not righteousness^ we have
not the first needful evidence of any part or lot in
the kingdom of God.

2. Next, the kingdom of God is peace. St. Paul
had been speaking of disputes and jealousies. Instead
of these, he tells us that they who belong to the king-
dom of God are of a quiet, kind, peaceable disposi-
tion. The spirit of the Gospel is a spirit of peace.
The Gospel was ushered in with a promise of " peace
on earth." ^ God declared himself ready to be recon-
ciled to men, through Christ Jesus ; and required that
they should show to one another the same kindness
and long-suifering which he had shown to them. And
certainly there is everything in the Gospel to pro-
mote a spirit of peace among men, and to repress
a spirit of discord. Discord often arises o ut of
the affronts which one man receives from another ;
such as those probably met with, who differed from
their neighbours about the meats they might partake
of, or the days they should keep holy. But one who
has the Gospel in his heart, cannot help feeling, that
even if he is unjustly affronted or offended, he has
himself much more offended God. If God has borne
with him, ought he not to bear with his brethren ?

Another cause of discord among men, is their
striving after the same object, each labouring to get
' 1 John iii. 7. ' Luke ii. 14.

202 ROMANS XIV. 10—23.

beyond his neighbour. But this rivahy is moderated,
with one who is seeking first the kingdom of God.
For he is constantly looking forward to the time,
when all this will avail him nothing. " The world
passeth away, and the lust thereof: but he that
doeth the will of God abideth for ever." ^

Another cause of difference among men, is their
jealousy and envy of each other : of another's know-
ledge, or another's honours, or another's gains. But
one who belongs to the kingdom of God, loves his
neighbour as himself: and does not therefore grudge
him what he knows, or what he gains ; does not envy
him if he is praised and honoured.

The Gospel, therefore, promotes peace, by cutting
off the root from which discord springs. And that
peaceable spirit which a man feels towards others,
comes back upon himself: he is freed from those
angry and discontented passions which destroy the
comfort of the soul. What more miserable to the
person who feels them, than envy, hatred, malice,
and uncharitableness ? Such an one's heart is in a
continual storm. But such passions have no place in
the kingdom of God. Therefore the kingdom of God
is peace.

The last sign which Paul here mentions of the
kingdom of God, is joy in the Holy Ghost. The
Holy Ghost takes up his abode with those who are
trusting in Christ. And in the heart where he
dwelleth, there is both peace and joy. For he is
" the Comforter." He soothes the heart with a hope
of pardon and acceptance with God. He " bears wit-
« 1 Jolmii. 17.

ROMANS XIV. 10—23. 203

ness with our spirits," that we are received as children
of God through Christ Jesus : and fills us with com-
fort like that which the apostle himself experienced,
when he said, " I know whom I have believed, and
am persuaded that he is able to keep that whicli I
have committed unto him against that day."^ He also
sheds joy over our hearts, by enabling us to make
head against sin, our greatest enemy. Nothing except
sin can be the cause of lasting sorrow to the Chris-
tian. But the aid of the Holy Spirit gives us victory
over sin : and hence comes joy to the heart. Not that
joy which is shown in loud and noisy mirth ; not per-
haps that joy which can be discoursed of to another,
or expressed in words ; but a pure and holy joy not-
withstanding : a joy arising from just confidence that
our souls are committed to God, and safe in his
hands; and that as long as we continue faithful,
whatever befal us here is only part of a mysterious
plan which is designed to lead us to everlasting
glory.

Thus plainly are we told, what the kingdom of God
does not consist in. Not in outward things or ob-
servances. These may be ours, and yet we may not
be within the kingdom. The things really needful,
are righteousriess, and peace, and joy in the Holy Ghost,
These, therefore, are the things to seek. Righteous-
ness, by the word of God, by self-inquiry, by prayer,
by watchfulness, by self-denial : and peace, h^ follow-
ing after the things that make for peace, and avoiding
all those evil affections and desires by which peace is
disturbed. In proportion as we advance in this
9 2 Tim. i. 12.

204 ROMANS XV. 1—7.

righteousness and peace, will be our joy in the Holy
Ghost. For to advance in them, is to be triumphing-
over the enemies of our salvation ; and this is cause
of joy. It is to be proceeding towards a state of
eternal holiness and happiness; and this is cause
of joy. And it is the Holy Spirit who gives this
victory, and leads onward in the way : therefore such
joy is in the Holy Ghost. Lord, evermore give us
this joy !

LECTURE XL.

CHRISTIANS EXHORTED TO MUTUAL LOVE AND
FORBEARANCE.

Romans xv. 1 — 7.

1 . We then that are strong ought to hear the infirmities
of the weak, and not to please ourselves,

2. Let every one of us please his neighbour for his good to
edification.

3. For even Christ pleased not himself; but, as it is writ-
ten, The reproaches of them that reproached thee fell on me.

4. JFor whatsoever things were written aforetime were
written for our learning, that we through patience and com-
fort of the scriptures might have hope.

The difficulty about which St. Paul was writing,
belonged only to that time : whether Christians might
eat what had been offered to idols in sacrifice. He
leaves us a precept which is binding at all times.
Let every one of us consider his neighbour's welfare^
rather than his own pleasure or inclination. And as

ROMANS XV. 1—7. 205

this is not our iiatuml dispositii^ii ; Jis every one by
nature " looks at his own things, not at the things of
others;" he gives us also a motive for this, which
ouffht to be universal and sufficient. Fm* even Christ
pleased not himself: hut as it is written of him in pro-
phecy, The reproaches of them that reproached thee fell
on me} Christ was reproached and reviled : bitter
mockings and scoffings fell on him, which our sinful-
ness, not his innocence, deserved. Is not this " an
example, that we should follow his steps," and every
one of us be ready rather to benefit others, than to
please ourselves ?

And here we are taught, incidentally, the value
of the Scriptures, and the use we ought to make of
them. In reading the prophecies which relate to
the Lord Jesus, we should see his patience, his self-
denial, and strive to make that character our own.
But more than that. Whatsoever things were ivritten
af(yretime were written for our learning^ that we
through patience and comfort of the Scriptures might
have hope. In the history of God's people, the
Christian is sure to find what may benefit, instruct,
and support him, under any circumstances, and in
every state of mind. He will see how the Lord
looks down from heaven, and watches for the season
when it is needful he should interpose : how he suc-
coured Hagar in the wilderness:^ how his angels
met Jacob in his perplexity, at Mahanaim:^ how he
answered at Shiloh the prayer of Hannah:* how he
supported Elijah in the hour of his despair.^ And

1 Ps. Ixix. 9. 2 Gen. xxi. 17.

3 Gen. xxxii. 1, 2. * 1 Sam. i. 9—18.

^ 1 Kings xix. 4—8.

206 ROMANS XV. 1-7.

thus through patience and comfort of the Scriptures we
have hope : hope that God, who has brought so many
of his servants from the beginning of their spiritual
life to its blessed termination, will support us also
to the end of our trials, and never leave us till the
everlasting inheritance is ours.

But Scripture will not be thus turned to our own
case, and made to suit our need ; — we shall read it, as
most persons would read the sentence which Paul had
quoted from the Psalms, and not perceive its force ; —
unless our hearts are opened to understand and apply
the word. The well of water which restored life to
Hagar and her child, was within her reach hard by :
she was fainting, while all that she wanted was at
hand, and she knew it not, till " God opened her
eyes, and she saw the well of water." ^ And thus in
regard to the things aforetime writte7i for our learning.
He, by whom they were written, must teach us how
to read them. And therefore Paul, having thus
directed us to the Scriptures for hope and support,
proceeds to add,

5. Now the God of 'patience and consolation grant you
to be likeminded one toward another according to Christ
Jesus :

6. That ye may with one mind and one mouth glorify
God, even the Father of our Lord Jesus Christ.

7. Wherefore receive ye one another, as Christ also re-
ceived us to the glory of God.

It may be revolting to the prejudices of some,

when the Jew and the Gentile are seated at the

same table, and partake of the same meats. It may

affront the self-love of many, that " God has granted

6 Gen. xxi. ID.

ROMANS XV. 1—7. 207

unto the Gentiles repentance unto life,"" and " puts
no difference between us and them."^ But overcome
these feelings : and receive ye one anotlicft\ as Christ
also received m, to the gloiy of God. Tlie mercy
of Christ has made no distinction. He has received
the Gentiles, who had been worshipping the creature
instead of the Creator.^ He had received the Jews,
who had "made void through their traditions the com-
mandments of God," ^ by which they were raised above
other nations. Wherefore do ye also receive one
another^ that ye may with one mind and one mouth
gloiify God.

We may be surprised that such repeated exhorta-
tions were needed, before the Jew could be per-
suaded to become like-minded towards the Gentile.
The parable which describes the elder son as indignant
because his prodigal brother was received home with
kindness, might seem to represent a nature unusu-
ally severe.^ But he who uttered it, "knew what
was in man ;" and only described the character of
the Jews to whom he spoke, and who felt when the
Gentiles were treated as God's people, just as the
elder brother felt when the prodigal was welcomed
home and pardoned. " Thou wentest in to men un-
circumcised, and didst eat with them."^ So Peter
was upbraided by his brethren. And he defended
himself by explaining how he had been instructed by
a vision to do that which otherwise he could not
have ventured to do. He did not plead with
his brethren. Has not God " made of one blood all

7 Acts xi. 18. 8 Acts XV. 9.

9 Ch. i. 25. 1 Mark vii. 13.

- Luke XV. 25—32. ^ Acts xi. 3.

208 ROMANS XV. 1—7.

the nations upon earth ?" Shall Christ have died fo
one nation alone ? But he did not attempt to satisf;
them, except by " rehearsing the matter from the b
ginning," and showing how God had proved to hi
what before he never had conceived, how " in every]
nation he that feareth God and worketh righteousnesi
is accepted of him."* And now Paul is obliged to n
peat his instructions and exhortations, that there might
be no murmurings or divisions between the two parties
of which the christian church was everywhere com-
posed, and more especially at Rome. He acknow-
ledges their prejudices ; and only beseeches them to
lay aside the feelings which opposed their cordial
union. He urges the strongest motive: as Christ
received m.

At all times, this is the reason why the Christian
should be patient, forbearing, long-suffering towards
others : because Christ has been mercifully disposed
towards him. There might have been abundant
grounds (every one's conscience will suggest them)
why Christ might not have received him, but counted
him unworthy of the divine favour : but if he has over-
looked them all, and if the man is now enjoying the
light of God's countenance, let him imitate the kind-
ness shown him, and look upon a brother with that
tenderness and good will which is due to every soul.
Due to every soul for its own sake. Due to every
soul, for the glory of God : who is magnified and
receives fresh honour, whenever a new subject is
added to his kingdom, and they who have walked in
darkness are brought to see the light, and delivered
from this present evil world.

•* Acts X. 3r).

ROMANS XV. 8—13. 209

LECTURE XLI.

JOY AND PEACE THE PROPER EFFECT OF CHRIS-
TIAN FAITH,

Romans xv. 8 — 13.

8. Now I say that Jesus Christ was a minister of the
circumcision for the truth of God, to confirm the promises
made unto the fathers :

9. And that the Gentiles might glorify God for his mercy ;
as it is written. For this cause I will confess to thee among
the Gentiles, and sing unto thy name. ^

10. And again he saith. Rejoice, ye Gentiles, with his
people. "

11. And again. Praise the Lord, all ye Gentiles ; and
laud him all, ye people. ^

12. And again, JEsaias saith, There shall be a root of
Jesse, and he that shall rise to reign over the Gentiles : in
him shall the Gentiles trust.*

Thus Moses, and David, and Isaiah, and all our
most honoured prophets, unite in foretelling a time
when God would extend his favour to those who
hitherto had not called upon his name ; when all the
ends of the earth should look unto him, and be
saved. So that if any Jew persist in harbouring
enmity, and reject his heathen brother, he knows
nothing at all of the purposes of the Gospel. It
confinned the promises made unto the fathers, his own

1 2 Sam. xxii. 50. « Deut. xxxii. 43.

3 Ps. cxvii. I. * Is. xi. 1— 10.

210

ROMANS XV. 8—13.

ancestors ; but it fulfilled, no less, the prophecies
concerning the Gentiles ; prophecies of which his
Scriptures are full.

Let them, therefore, receive one another: and
not be less forbearing towards their fellow creatures,
than God had been to his undutiful children. Let
that spirit be cherished among them, which is the
proper spirit of the Gospel, but which cannot exist
where jealousies prevail.

13. Now the God of hope fill you with all joy and peace
in believing, that ye may abound in hope, through the power
of the Holy Ghost,

The habitual frame of a Christian's mind should
be a state of joy and peace. St. Paul implies this
here: concluding his exhortations by this prayer.
Let nothing interfere, none of those jealousies or
enmities which arise out of disputes and disagree-
ments, to hinder your possessing that state of mind
which belongs to you as Christians, to hinder your
hemg filled with joy and peace in beliemig, and abound-
ing in hope, through the power of the Holy Ghost.

Believing, is being a Christian : having received
** the truth as it is in Christ Jesus." And the effect
of such faith, we see, should be joy and peace. If so,
there must be something in Christian faith to pro-
duce these feelings.

There must be, first, some cause of joy. Doubt-
less there is so. Deliverance is a cause of joy. Let
a parent who had been alarmed by the rumour of a
son's death, receive the assurance of his safety. There
is joy. Let two friends who had been engaged in a
murderous battle, meet each other in safety and in

ROMANS XV. 8—13. 211

victory. There would be joy. Let there be deliver-
ance from shipwreck, recovery from a dangerous sick-
ness: these are occasions of joy.

And the Gospel is cause of joy to believers, be-
cause it offers such delivemnce : because it tells of
danger removed, of calamity averted : because it
gives tidings of blessings bestowed, which the heart
of man could never have imagined. It relieves
from the wrath of God, and brings assurance of his
favour.

The Philippian jailor, as described in Acts xvi.,
tasted, we may believe, this joy : when affrighted by
a new and sudden danger, and sensibly convinced of
the majesty which he had offended, the irresistible
power which he had provoked, he heard the words
of unlooked-for mercy : " Believe in the Lord Jesus
Christ, and thou shalt be saved, and thine house."
We are told, that " he rejoiced, believing in
God." He was filled with joy through the power of
the Holy Ghost. So that it is not without reason
that St. Paul expects this to be a feeling which is to
have place in the Christians mind, and earnestly
entreats the disciples to harbour nothing which
would disturb it in their bosom.

He speaks, however, not of joy alone, but oi peace
also, as the effect of believing.

This feeling of the mind is of a different character
from joy. It is of a more gentle, calm, and endur-
ing nature. One may be represented as a tempo-
rary, transient, or occasional emotion : the other as
permanent and habitual. We may find an example
in the case of David, when, after long expectation

p 2

212 ROMANS XV. 8—13.

and many difficulties, he saw himself at length se-
curely seated on the throne of Israel. (2 Sam. vii.
18.) " Then went king David in, and sat before
the Lord, and said; Who am I, Lord God, and
what is my house, that thou hast brought me
hitherto? And this was yet a small thing in thy
sight, O Lord God, but thou hast also spoken of thy
servant's house for a long while to come." This
describes to us that inward satisfaction which a man
enjoys, when, looking on what is past and on what is
yet before him, he sees ground of comfort and rea-
son for hope, and his mind is in peace. Though not
so strong an emotion as that of joy, it is a lasting
and more tranquil feeling, more suited to the condi-
tion of our ruined nature, even when that ruin has
been repaired. And therefore St. Paul puts it not
first, but second, in his sentence : as if implying that
it is that state into which the mind should settle and
subside : a state of mind produced by the presence
of comfort, and the absence of fear. It is the
Christian's privilege to abound in this consolation ;
to be encouraged by the hope set before him ; and
so to possess a peace which can flow from no other
source. These are thoughts which the Spirit sug-
gests, thoughts maintained in the heart by the power
of the Holy Ghost, which soothe the cares which
might otherwise perplex, compose the fears which
might otherwise disturb, relieve the trials which be-
long to our fallen state, and spread a healing balm
over the woes to which all the sons of Adam are
alike subject, but against which the Christian alone
has secured a lemedy.

ROMANS XV. 14—24. 213

If anything can give peace to a being so frail and
corrupt as man, it must be this. He is reconciled
to God : and can look up to Him as a gracious Fa-
ther, under whose foresight whatever is needful to
his temporal welfare shall be provided, and on whom
he may confidently depend for the final salvation of
his soul. This is ground of present peace : while,
for the future, he may abound hi hope of the eternal
" rest which remaineth for the people of God."

Well may he sit before God like David, and ask
in grateful wonder, " Who am I, Lord God, and
what is my father's house, that thou hast brought
me hitherto?"

There are grounds, therefore, for the prayer, that
the God of Jiope may fill the Christian with all joy
and peace in believing. How happy would it be, if
this were the joy of which the world thought first,
and this the peace which were most earnestly and
commonly desired ! Joy that would not disappoint,
and peace that has a sure foundation !

LECTURE XLIL

PAUL EXPLAINS HIS PURPOSE CONCERNING A
VISIT TO ROME.

Romans xv. 14 — 24.

14. And I myself also am persuaded of you, my brethren,
that ye also are full of goodness, filled with all knowledge,
able also to admonish one another.

214 ROMANS XV. 14—24.

Thus modestly does the apostle speak of himself
and his authority. Divine grace had its proper
-effect upon him. It did not diminish his humility.
He would not boast of himself beyond his measure.
Still less would he disparage the regularly appointed
teachers of the Roman church. These he would
rather exalt than lower in the esteem of their people.
He writes, therefore, as being persuaded that they
also were full of goodness, filled with all knowledge.
Me also to admonish one another. Still as being or-
dained to a special mission, to be the minister of
Jesus Christ to the Gentiles, he had been pleading
their cause with the Jewish brethren, that they
might not look on them with suspicion, but treat
them as having access with themselves " by one
Spirit unto the Father."

And in this respect he had authority. Though
he would not boast of his authority or put it forward,
though he would not injure the credit of their ordi-
nary teachers; he was not one of them, and had
higher claims to their attention. The Gentiles were
now, for the first time, offered to God's acceptance ;
they who had before been reckoned as unclean, and
unfit for his service, were now to be presented as a
" living sacrifice, holy, acceptable unto God." And
Paul was the high-priest, through whose hands the
offering might be made. This gave him his autho-
rity ; and it was well attested.

15. Nevertheless, brethren^ I have written the more boldly
unto you in some sort, as putting you in mind, because of the
grace that is given to me of God,

16. That I should be the minister of Jesus Christ to the
Gentiles, minisieriny the yospel of God, that the offering itj)

ROMANS XV. 14—24. 216

of the Gentiles might he acceptable^ being sanctified by the
Holy Ghost.

17. I have therefore whereof I may glory through Jesus
Christ in those things which pertain to God.

18. For I will not dare to speak of any of those things
ivhich Christ hath not wrought by me, to make the Gentiles
obedient y by word and deed,

19. Through mighty signs and wonder s, by the power of
the Spirit of God ; so that from Jerusalem, and round about
unto Illyricum, I have fully preached the gospel of Christ.

Writing to the Thessalonians, Paul says/ " Ye
know what manner of men we were among you for
your sake : for our gospel came not unto you in word
only, but also in power, and in the Holy Ghost, and
in much assurance." Ye know how bt/ migJity sigiis
and wonders I displayed the power which accom-
panied me. He would not dare to speak of things
not wrought by him : — nay, by himself nothing was
wrought : it was not he, but the power of the Spirit
of God: — but he might speak of the things which
Christ wrought hy him, by word and deed, to make the
Gentiles obedient. Others had preached the Gospel
in Italy and at Rome : he would not speak of that :
but he might speak of the manner in which through-
out all Greece and Asia the Gentiles had heard the
word of God by his means : he might show how from
Jerusalem in the east, round about unto Illyricum in
the west, he had fully preached the Gospel of Christ.
He had fulfilled the commission entrusted to him,
" Behold, I send thee far hence unto the Gentiles;"^
" to open their eyes, and to turn them from darkness
unto light, from the power of Satan unto God." And

1 1 Thess. i. 5. « Acts xxii. 21 ; xxvi. 18.

216 ROMAiNS XV. 14—24.

this he had so done, that there could be no doubt to
whom they owed the blessing.

20. Yea, so have I strived to preach the gospel, not where
Christ was named, lest I should build upon another mans

foundation :

21. £ut as it is written, To whom he was not spoken of,
they shall see : and they that have not heard shall under-
stand.

The duties of a missionary and of the pastor of a
flock are different. One invites into the fold : the
other feeds those who are collected. Paul was a
missionary. He chose rather to go where Christ was
yet unknown ; was not named ; lest he should build on
another man's fowidation : like Solomon, of whom we
may say that he built the temple on the foundation
which had been laid by David, and executed the
work which his father had designed."' Paul preferred
to raise the building from the ground ; to fulfil the
})rophetic promise, that a light should lighten the M
Gentiles ; that the^ who had not heard should under-
stand. Had Barnabas remained at Antioch, whither
he had been sent to examine and confirm the infant
church there,* he would have been building on the
foundation laid before by the men of Cyprus and
Cyrene, who, "when they had come to Antioch, spake
unto the Grecians, preaching the Lord Jesus." But
it was not so when he came with Paul to Lystra ; ^
when the heathen natives called him Jupiter, and Paul
Mercurius : had never heard the true God spoken of.
As at Athens afterwards : when Paul began by say-

^ See 1 Chron. xxviii. xxix. * See Acts xi. 19 — 25.

5 Actsxiv. 8—12.

ROMANS XV. 14—24. 217

ing, " Whom ye ignorantly woi-ship, him declare I
unto you :" ^ that ye who have not heard, may under-
stand " how God commandeth all men everywhere to
repent, because he hath appointed a day in which
he will judge the world in righteousness by tliat man
whom he hath ordained : whereof he hath given as-
surance unto all men, in that he hath raised him
from the dead."

This, then, was the reason why Paul had not yet
visited Rome. The importance of the city, and the
number of disciples it contained, would have called
him thither : but jealousies might have arisen among
the teachers already there, who might accuse him of
desiring to reap the fruit of their labours : and, at all
events, other wants were greater, the wants of those
still lying in heathen darkness, and worshipping the
work of men's hands.

22. For which cause also I have been much hindered from
coming to you.

23. But now having no more place in these parts, and
having a great desire these many years to come unto you ;

24. Whensoever Itahe my journey into Spain, I will come
to you : for I trust to see you in my journey, and to be
brought on my way thitherward by you, if first I be some-
what filled with your company.

Such was the plan in his own mind. God ordered
it othervrise. He did indeed come unto them : but as
a prisoner. He was not conducted by them in his
way towards Spain ; but he was conducted by them
into Rome, when they met him on his journey, and
comforted him by showing that the Lord had much
people, and faithful people, in that city.^

^ Acts xvii. 23 — 31. 7 Acts xxviii. 15.

218 ROMANS XV. 25—33.

This change, however, though not revealed to him,
did not take him by surprise. He had said whilst
on his way, " Now I go bound in the spirit unto
Jerusalem, not knowing the things that shall befal
me there ; save that the Holy Ghost witnesseth in
every city, saying, that bonds and afflictions abide
me."«

Bonds and afflictions awaited him on earth. " But
none of these things moved him." Here was not his
rest : neither was his hope here : for he knew that
what awaited him hereafter, was " the crown of
righteousness," and the blessed sentence, " Well done,
good and faithful servant, enter thou into the joy of
thy Lord." 9

LECTURE XLIIL

PAUL PURPOSES TO CONVEY TO JERUSALEM
CONTRIBUTION FROM THE CHRISTIANS OF MA-
CEDONIA AND ACHAIA.

Romans xv. 25 — 33.

25. But now I go unto Jerusalem to minister unto the
saints,

26. For it hath pleased them of Macedonia and Achaia
to make a certain contribution for the poor saints which are
at Jerusalem.

We are told, Acts xix. 21, that " Paul purposed
in the spirit, when he had passed through Macedonia
and Achaia, to go to Jerusalem, saying. After I have

« Acts XX. 22—23. o 2 Tim. iv. 8 ; Matt. xxv. 23.

ROMANS XV. 25—33. 219

been there, I must also see Rome." The reason is
not there added, why he must first pass through
Macedonia and Achaia. Here it appears that one at
least of the reasons which induced him, was to
receive the contribution which these Gentile Chris-
tians had made, that he might be the bearer of it to
Jerusalem. We learn, too, in his epistle to the
Corinthians, in what way the " alms and offerings"
had been collected. (1 Cor. xvi. 2.) " On the first
day of the week let every one of you lay by him in
store, as God hath prospered him ; that there be no
gatherings when I come."

It was a novel thing. Some years before, the very
name of Jerusalem could have been hardly known to
the people of Corinth, or Philippi, or Thessalonica.
They were separated from its inhabitants by all those
things which make one nation separate from another.
A sea lay between them. They spoke a different
language. Many provinces must be passed over, be-
fore one from Judea could reach Philippi, or one
from Corinth could reach Jerusalem. There had,
too, been that which beyond other things makes a
separation : there had been on the one side idolatry ;
on the other, the worship of the one true God,
eternal in the heavens. That, however, which before
had set them asunder, had now become their bond
of union. Religion had connected them, and given
them a mutual interest. They were alike trusting
in the Son of God, as their Deliverer from the wrath
to come. And the knowledge of that Saviour had
come to them from Jerusalem. It was at Jerusalem
that he had died, to whom they owed their spiritual
life. The poor mints that dwelt there, were of the

220 ROMANS XV. 25—33.

nation to which the promises were made : " wh(.se
were the fathers :" who had been God's chosen people.
" Salvation was of the Jews." Through them they
had received what was beyond all price; they had
received that which might bless the soul for ever.
It was not much to relieve a temporal distress, in
return for everlasting good. As Paul wrote to Phi-
lemon (19), " I do not say unto thee how thou owest
me thine own self besides;" and canst not justly
gmdge the favour which I now seek from thee.

So argued the Thessalonians and Corinthians.
They had received much ; and would make a due
return.

27. It hath "pleased them verily ; and their debtors they
are. For if the Gentiles have been made partakers of their
spiritual things, their duty is also to minister unto them in
carnal things.

28. When therefore I have performed this, and have sealed
to them this fruit, I will come by you into Spain.

29. And I am sure that, when I come unto you, I shall
come in the fulness of the blessing of the gospel of Christ.

30. Now I beseech you, brethren, for the Lord Jesus
Christ's sahe, and for the love of the Spirit, that ye strive
together with me in your prayers to God for me ;

31. That I may be delivered from them that do not believe
in Judcea ; and that my service which I have for Jerusalem
may be accepted of the saints ;

32. That I may come unto you with joy by the will of
God, and may with you be refreshed.

33. JVow the God of peace be with you all. Amen.

Paul was now going to Jerusalem. With what
feelings he went, we know from his words at
Caisarea. (Acts xxi. 10 — 13.) "I am ready, not to
be bound only, but also to die at Jerusalem for the

ROMANS XV. 25—33. 221

name of the Lord Jesus." For " a certain prophet,
named Agabus, took Paul's girdle, and bound his
own hands and feet, and said, Thus saith tlie Holy
(Jhost, So shall the Jews at Jerusalem bind the man
that owneth this girdle, and shall deliver him into
the hands of the Gentiles." Paul, however, knew
tliat nothing could befal him which God did not
permit: and he also knew the power of fervent
ertectual prayer. Therefore he entreats the Roman
Christians that they strive tofjether with him in their
jyi^ayers to God, that he might be delivered from them
that do not believe in Judea, and come to them with
joy by the will of God, and with them be refreshed.

He was not mistaken in foreseeing this enmity :
neither was he disappointed in the effect of their
prayers. The unbelieving Jews did assail him with
all violence, malice, and injustice ; and not content
with bringing him before the council, and accusing
him to the Roman governor, "more than forty
banded together, and bound themselves under a
curse, saying that they would neither eat nor drink
till they had killed Paul."^ From all these dangers
he was preserved, the hand of God visibly protecting
him. And at last he did " see Rome," though not
in the way that he had desired. He had hoped by
the will of God to come unto them with joy. He did
come, but as a prisoner who had appealed to Caesar
from the injustice of his countr\Tnen. He did
come, and ivas refreshed. For as he approached
Rome, says the history, (Acts xxviii. 15,) "when the
brethren heard of us, they came to meet us as far as
Appii forum and the three taverns : whom when
^ Acts xxiii. 12.

222 EOMANS XV. 25—33.

Paul saw, he thanked God, and took courage," He
came also, as he had hoped, in the fulness of the
blessing of the Gospel of Christ : showing it to be]
" the power of God unto salvation to every one that'
belie veth." "There came many to him into his|
lodging; to whom he expounded and testified the
kingdom of God, persuading them concerning Jesus,
both out of the law of Moses and out of the prophets,
from morning till evening." ^ And though some didj
not believe the things spoken, others did believe :]
and to the Christian company which he found estab- i
lished at Rome he had the privilege of adding many
others of his countrymen.

The providence of God continued to watch over
him. He had been carried to Rome as a prisoner
under accusation. Yet he still found favour. He
was suffered to " dwell two whole years in his own J
hired house, and received all that came unto him,
preaching the kingdom of God, and those things]
which concern the Lord Jesus Christ, with all confi-
dence, no man forbidding him." ^

Thus he was able, both by word and by example, to|
promote that harmony among the Roman Christians,
which ought to exist among the heirs of a common;
salvation. The elements of union were there : those
were now to worship together, who formerly might
not eat together: and "Jews by nature," were joined
in fellowship with "sinners of the Gentiles."* Paul]
had already besought them to " receive one another,
as Christ had received them:"^ now he could enforce i
his exhortation, that forgetting the things in which;

2 Acts xxviii. 23, 24. ^ Acts xxviii. 30, 31

♦ Gal. ii. 15. ' Ver. 7.

ROMANS XVI. 1—1 a 223

they differed, they should look only to those in which
they mutually aoreed: and whilst they served and
trusted him through whom both Jews and Gentiles
were reconciled to God, the God of peace might be
with them all. Amen,

LECTURE XLIV.

THE SALUTATION OF THE APOSTLE TO MANY OF
THE ROMAN CHRISTIANS.

Romans xvi. 1 — 16.

1. / commend unto you Phebe our sister, which is a ser-
vant of the church which is at Cenchrea : ^

2. That ye receive her in the Lord, as becometh saints,
and that ye assist her in whatsoever business she hath need
of you : for she hath been a succour er of many, and of my-
self also.

3. Greet Priscilla and Aquila my helpers in Christ
Jesus :

4. Who have for my life laid down their own nechs:
unto whom not only I give thanks, but also all the churches
of the Gentiles.

5. Likewise greet the church that is in their house. Sa-
lute my well-beloved Epenetus, who is the firstfruits of
Achaia unto Christ.

Aquila and Priscilla had now returned to Rome.
It appears where they are mentioned in the Acts,
(xviii. 1, 2,) that they had left Italy in obedience

1 Cenchrea was the seaport of Corinth, from whence Paul wrote
this epistle : and Phebe is supposed to be the person who carried
it to Rome, having business to transact there.

224 ROMANS XVI. 1—16.

to the edict of Claudius, who had " commanded all
Jews to depart from Rome." They had accompanied
Paul in many of his journeys ; they were with him
at Ephesus, and were made useful to ApoUos,
instructing him in " the way of God more perfectly :" ^
they were also residing there, when he wrote his
first epistle to the Corinthians :^ and they could
not be assisting him in his various labours, or
attending him in his many missions, without being
themselves exposed to danger. Therefore he praises
them, as having for his life laid down their own
necks : risked their lives in succouring and befriend-
ing him : in obedience to the word which said, " He
that findeth his life, shall lose it ; and he that loseth
his life for my sake, shall find it." *

The lives of Aquila andPriscilla had been preserved,
and they had now been permitted to return to Rome,
and establish themselves there again as a Christian
family. Paul salutes together with them, the church
that is in their home, where probably not their own
household only, but others with them, were accus-
tomed to unite in prayer and thanksgiving. Amongst
them was Epenetus, who like themselves had been a
sojourner at Corinth, and the first convert to Paul's
teaching : so that he calls him the first-fruits of
Achaia unto Christ,^ the first sheaf of the harvest
which he had gathered in that field, after he had
sown there the word of God. It was the earnest of
many sheaves which the heavenly husbandman per-

2 Acts xviii. 18—26. ^ gee 1 Cor. xvi. 19.

* Matt. X. 39.

* The same phrase is applied, 1 Cor. xiv. 15, to the house-
hold of Stephanas. Perhaps Epenetus was one of that household.

ROMANS XVI. 1-lG. 225

mittcd him to reap there, as the reward of liis
dangers and his laboui-s.

6. Greet Mary^ who bestowed much labour on us.

7. Salute Andronicus and Junia, my kinsmen, and my
fellow prisoners, who are of note among the apostles, who
also were in Christ before me.

8. Greet Amplias my beloved in the Lord.

9. Salute Urbane, our helper in Christ, and Stachys my
beloved,

JO. Salute Apelles approved in Christ. Salute them
which are of Aristobulus' household.

1 1 . Salute Herodion my kinsman. Greet them that be
of the household of Narcissus, which are in the Lord.

12. Salute Tryphena and Tryphosa, who labour in the
Lord. Salute the beloved Persis, which laboured much in
the Lord.

13. Salute Rufus chosen in the Lord, and his mother and
mine.

14. Salute Asyncritus, Phlegon, Hermas, Patrobas,
Hermes, and the brethren which are with them,

15. Salute Philologus, and Julia, Nereus, and his sister^
and Olympas, and all the saints which are with them.

16. Salute one another with an holy kiss. The churches
of Christ salute you-

We observe that many of the persons of whom
honourable mention is here made, are described as
known to the apostle not only for their christian
faith, but for the work in which they were engaged.
Andronicus and Junia were of note mnong the apostles,
as their fellow labourers. Urbane was Paul's helper
in Chnst, Tryphena and Tryphosa laboured in the
Lord, The beloved Persis laboured much in the
L(yrd. This was with them a matter of course.
The christian converts were " not barren nor unfruit-

226

ROMANS XVI. 1—16.

ful in the knowledge of the Lord Jesus Christ.
Their faith set them upon a new life : and each ac-
cording to their ability became active in the service
of Him " who had loved them, and gave himself for
them."

There were many ways of usefulness open to all
the disciples. The elder might instruct the younger.
Those who were well advanced in the knowledge of
the Scriptures might expound to the more ignorant
the things relating to the Lord Jesus, and show how
the law and the prophets were established by the
Gospel. This was expected of the older members.
St. Paul complains of the Hebrew Christians, that
they were not capable of such service. " When for
the time (he says, Heb. v. 12) ye ought to be,
teachers, ye have need that one teach you again
which be the first principles of the oracles of God."
It was otherwise with Persis, and the rest, whom
he here mentions and commends as his helper's in
Christ, his fellow- workers. The love of Christ con-
strained them, and the love of their fellow creatures
constrained them to testify to others the things which
they had themselves received.*

Some also of those who believed, would be in pos-
session of this world's good. It was part of the in-
struction given them, not to be luxurious or self-in-
dulgent, but " faithful stewards of God's gifts ;" to be
" rich in good works ; ready to distribute ; willing to
communicate; laying up in store for themselves a
good foundation against the " time to come."^ They
"were taught that pure religion and undefiled before

6 2 Pet. i. 8. 7 1 Tim. v. 18.

* See note, page 243.

ROMANS XVI. 1 — K). 227

God and tlio Father was this ; " to visit tlie fatherless
and widows in their affliction, and to keep themselves
unspotted from the world." An early christian
writer makes it an argument, why a christian woman
should not marry an unbeliever, that she would be
restrained in the fulfilment of this duty. "What
heathen," he asks, " will suffer his wife, in visiting
the brethren, to go from street to street, to enter the
house of strangers, and the cottage of the most desti-
tute?"^ On the other hand, he reckons it among
the blessings of a marriage between Christians, that
the wife may visit the sick and support the needy,
and distribute alms without exciting the jealousy of
her husband.

Those who were most diligent in fulfilling these
duties, became known to the apostle ; and Paul,
though he had never dwelt at Rome, was familiar
with their names, and would not conclude his letter
without sending them his salutation.

Still, that they were known to him, was little. It
would not profit them to be approved of man, or of
man's judgment, unless that judgment had a higher
sanction. That which is really important, is to be
approved of God. And He has not left us to doubt of
the gTounds of His approval. They are revealed to us
in the words, " Well done, good and faithful servant ;
thou hast been faithful over a few things, I will make
thee ruler over many things : enter thou into the joy
of thy Lord."9

8 Tertull. ad Uxorem ii. 4—8. See Neander, § ii. P. 111.

9 Matt. XXV. 21.

Q 2

228

ROMANS XVI. 17—27.

LECTURE XLV.

THE BRETHREN ARE WARNED AGAINST DIVISIONS,
AND COMMENDED TO GOD.

Romans xvL 17 — 27.

17. Now I beseech you, brethren, mark them which cause
divisions and offences contrary to the doctrine which ye have
learned: and avoid them.

18. For they that are such serve not our Lord Jesus
Christ, but their own belly ; and by good words and fair
speeches deceive the hearts of the simple.

1 9. For your obedience is come abroad unto all men, I
am glad therefore on your behalf: but yet I would have
you wise unto that which is good, and simple concerning
evil.

20. And the God of peace shall bruise Satan under your
feet shortly. The grace of our Lord Jesus Christ be with
you. Amen.

When Paul was placed on his defence before the
Jewish council/ and perceived that one part were
Sadducees who denied the resurrection, and another
part Pharisees who affirmed it : he saw that his best
hope of escaping their violence, was to introduce a sub-
ject of division amongst them: and he "cried out in the
council. Men and brethren, I am a Pharisee, the son
of a Pharisee ; of the hope and resurrection of the
dead, I am called in question." It had the immedi-
ate effect of diverting their minds from himself

* Acts xxiii. 6 — 9.

ROMANS XVI. 17—27. 229

" The inultitiule was divided, and a dissension arose"
amongst those who were before united in opposing
him.

Whether in a good cause or a bad, the effect of
divisio)is is the same : they turn the attention from
the main object. Therefore Paul warns the brethren
to mark them which cause divisions and offences contrary
to the doctrine which they had learned : atid to avoid
them. There were many subjects which might sow the
seed of dissension. All had been going well with the
church at Antioch,^ when " certain men came down from
Judea and taught the brethren, saying, Except ye be
circumcised after the manner of Moses, ye cannot be
saved." The Thessalonian disciples were " shaken in
mind and troubled" by some who deceived them,
teaching that " the day of Christ was at hand;"^ others
dissuaded them from engaging in the business of the
world.* In this very Church of Rome there were
some who regarded certain days; whilst others regarded
every day alike : some abstained from meats, and
others had no such scruple. The ill-disposed might
magnify these differences, and make a party to them-
selves. This conduct is not of God, but a device of
Satan, taking advantage of man's corruption. They
that are such serve not the Lord Jesus Christ, but their
own belly. They have private ends in view, not the
cause of God. They seek gain, or they seek personal
authority : and by good words and fair speeches deceive
thehearts of the simple. So did Korah and his company,^
when they " gathered themselves against Moses and
against Aaron, and said unto them. Ye take too much

2 Acts XV. 1. 3 2 Thess. ii. 1—3.

* 2 Thess. ii. 6—12. * Numb. xvi. 3.

230

ROMANS XVI. 17—27.

upon you, seeing all the congregation are holy, every
one of them, and the Lord is among them : where-
fore then lift ye up yourselves against the congrega-
tion of the Lord?" And Absalom used the same
arts, to collect a party for himself against his father
David. ^ He deceived the hearts of the simple, as he
stood in the gate and said, " that I were made
judge in the land, that every man that hath any
suit or cause might come unto me, and I would do
him justice !"

By arts and instruments of this kind would Satan
stir up the hearts of " evil men and seducers" to in-
jure the church which he was unable to destroy. But
his power was limited — a restraining hand was over,
him. The God of peace — He who has called us to ;
present peace, and who alone can give us everlast-j
ing peace — He shall bruise Satan under your feet\
shortly. He should set them free from the outward
enemies which would introduce dimsions and offences^
and also restrain the unhallowed tempers which I
would promote the success of the adversary, and give
force to his temptations.

Paul had before sent greetings to the individuals
at Rome who would receive his letter. He now
mentions those then with him at Corinth who joined
in his salutations.

21. Timotheus my workfellow, and Lucius ^ and Jason,
and Sosipater, my kinsmen, salute you,

22. / TertiiLs^ who wrote this epistle, salute you in the
Lord,

* 2 Sam. XV. 2—4.

7 Employed by Paul as an amanuensis to transcribe the epistle
for him.

ROMANS XVI. 17—27. 231

23. Gaius^ mine host, and of the whole church, saluteth
you. Erastus the chamberlain of the city, saluteth you, and
Quartus a brother.

24. 21ie grace of our Lord Jesus Christ be with you all.
Amen.

25. Now to him that is of power to establish you accord-
ing to my gospel, and the preaching of Jesus Christ, accord-
ing to the revelation of the mystery, which was kept secret
since the world began,

26. But now is made manifest, and by the scriptures of
the prophets, according to the commandment of the everlast-
ing God, made known to all nations for the obedience of

faith :

27. To God only wise, be glory through Jesus Christ for
ever. Amen*

Thus he concludes, by " commending them to
God, and to the word of his grace, which was able to
build them up, and to give them an inheritance
amongst all them that are sanctified :" to stablish them,
according to his gospel, and the preaching of Jesus
Christ; accw^ding to the revelation of the mystery,
which many prophets and righteous men had desired
to see, and had not seen, and to hear, and had not
heard. The mystery was, " God in Christ, recon-
ciling the world unto himself." ^ The mystery was,
that " many should come from the east and from the
west, and from the north and from the south, and
should sit down with Abraham, and Isaac, and Ja-
cob in the kingdom of God."^ The mystery was,
that " a great multitude of all nations, and kindreds,

8 Perhaps the person to whom St. John's third epistle is ad-
dressed. He is also mentioned, 1 Cor. i. 14.

9 2 Cor. V. 19. 1 Matt. viii. 11.

232 RO MAINS XVI. 17—27.

and people, and tongues,'"^ should be brought out of
the darkness in which otherwise they would have
lain, " to serve the living and true God, and to wait
for his Son from heaven."^ This had been the will
of God from the beginning. In the counsels of
heaven the " Lamb was slain from the foundation of
the world."* It was prefigured in the Law, and
liinted at by the Prophets: still it was a mystery:
it was kept secret : not fully discovered or so openly
declared, that all should understand : but now was
7nade manifest by the scriptures of the prophets^ ex-
plained by their fulfilment, and made knoimi to all
nations fm' the obedience of the faith. It had been
thus made known to the Christians at Rome, who
were among the first partakers of this grace. And
it was a happy consideration, that they were in the
hands of Him who ivas of power to stahlish them.
Paul took comfort in this thought. He was well
aware of the dangers which assailed them. He had
warned them in the course of his letter against many
of the temptations by which they might be overcome.
He had warned them against abusing the grace of
God : he had warned them against yielding to the
persecutions which they must encounter: he had
warned them against harbouring jealousies, or causing
mutual offence : he had warned them that " the king-
dom of God was righteousness and peace," and that
its members must be pure, and holy, and patient, and
humble, and kindly affectioned one towards another.
But though he was of power to instruct them in

« Rev. vii. 3. 3 i Thess. i. 9.

^ Rev. xiii. 6.

ROMANS XVI. 17—27. 233

these truths, he was not of power to establish them in
such life and practice ; and therefore he commits
them to Him, in whom are " the preparations of the
heart:" knowing that if they were delivered from
this present evil world, and made meet for the inhe-
ritance above, not unto him, and not unto them-
selves, would be the praise. Therefore unto God
only tvise, he glory through Jesus Christ for ever.

THE

FIRST EPISTLE TO THE CORINTHIANS.

After his visit to Athens, in the course of his
first journey through Greece, Paul came to Corinth;^
and took up his abode there with Aquila, one of his
countrymen, who had been forced by an edict of
the emperor Claudius to depart from Rome. There
he preached " the gospel of the kingdom." The
Jews opposed themselves and blasphemed; so that
after a while he thought it right to leave their syna-
gogue, and teach elsewhere. Still the seed was
not sown in vain. Some fell on good groimd.
" Crispus, the chief ruler of the synagogue, believed
in the Lord with all his house; and many of the
Corinthians hearing believed, and were baptized."

Thus was laid the foundation of the Corinthian
church: to which, after an interval of five or six
years, Paul addressed this epistle, written during his
second residence at Ephesus.^

^ A. D. about 54. See Acts xviii. 1 — 11.
2 See chap. xvi. 8 ; and Acts xix. 1 .

236 1 CORINTHIANS I. 1—9.

LECTURE XLVL

CAUSES OF THANKFULNESS IN THE CORINTHIAN
CHURCH.

1 Cor. i. 1—9.

1. Paul, called to he an apostle of Jesus Christ through
the will of God, and Sosthenes our brother,

2. Unto the church of God which is at Corinth, to them
that are sanctified in Christ Jesus, called to be saints, with
all that in every place call upon the name of Jesus Christ
our Lord, both theirs and ours :

3. Grace be unto you, and peace, from God our leather,
and from the Lord Jesus Christ.

That a Christian company was raised at Corinth,
is great proof of the divine power which attended
the preaching of the apostles. Corinth was a city
noted even among the heathens for luxury and
licentiousness. Its inhabitants might have furnished
that picture which St. Paul draws of the heathen
generally in his epistle to the Romans, as being
" full of all unrighteousness." And such had been
some of those whom Paul now salutes as members
of a religion which required them, " denying ungod-J
liness and worldly lusts, to live righteously, soberly,
and godly, in this present world."^ Because " the]
Lord had opened their hearts, to attend to the|
things spoken of Paul ;" had caused them to " arise,
and wash away their sins, calling upon the name of]
3 Sec ch. vi. 9—11.

1 CORINTHIANS I. 1-9. 237

the Lord." So that he could address them, as sanc-
tified in Christ Jesm, called to be saints ; called here
to " have their fruit unto holiness, and the end,
everlasting life." Jesus Christ came into the world
" to call sinnei*s to repentance." These had obeyed
the summons : and instead of being now, as formerly,
" enemies of God through wicked works," were in a
state to enjoy grace and jyeace from God our Father^
and from the Lord Jesus Christ.

Though Paul had many things to speak of, which
deserved not praise but blame, he first acknowledges
the comfort which he had in their faith, and the
thankfulness which he had reason to feel on their
account.

4. / thank my God always on your behalf, for the grace
of God which is given you by Jesus Christ ;

5. TJiat in every thing ye are enriched by him, in all
utterance, and in all knowledge ;

6. Even as the testimony of Christ was confirmed in
you:

7. So that ye come behind in no gift ; waiting for the
coming of our Lord Jesus Christ :

8. Who shall also confirm you unto the end, that ye may
be blameless in the day of our Lord Jesus Christ.

9. God is faithful, by whom ye were called unto the fel-
lowship of his Son Jesus Christ our Lord.

He rejoices, that the testimony/ of Christ was con-
farmed in them.

That testimony is, that he is the author of sal-
vation to all them that believe ; that " God has
given to us eternal life, and this life is in his Son."*

* The testimony here, is the same as the record in St. John :
(1 Ep. V. 11,) here, to fxupTvpiov : there, ij fxaprvpta.

238 1 CORINTHIAiVS I. 1—9.

Now this testimony was confirmed, in the first
place, when Jesus showed by his works that God
was with him. The works that he did bore witness
to his truth. As he said to the leper whom he had
cleansed, (Matt. viii. 4,) " Go thy way, show thy-
self to the priest, and offer the gift that Moses com-
manded, for a testimony unto them."

The same testimony was confirmed in the apo-
stles, when the promise which had been made was
fulfilled on the day of Pentecost ; (Acts xi. 4 ;) and
" they began to speak with other tongues, as the
Spirit gave them utterance." The words of Jesus
were fulfilled, who had declared, " Ye shall be
baptized with the Holy Ghost not many days
hence."

The testimony of Christ was confirmed in Paul
himself, when his hardness of heart and unbelief was
subdued, and he who had been a persecutor, and a
blasphemer, and injurious, became a preacher of the
faith which before he destroyed.^

And so the testimony of Christ was confirmed in'
these Corinthians, when they turned from their hea-.
then vanities to serve the living and true God : and
when, having embraced the faith, they received the
gifts which are granted to faith: when they were
enriched in all utterance : able to discourse of things*
which it had not entered into the heart of man to
conceive, until God revealed them : enriched in aH
knowledge; able to understand those heavenly truths,
which are not communicated to man by " flesh and
blood," but only the " Father who is in heaven"
discloses. It is the promise of the Gospel that these
* Acts i. 5.

1 CORINTHIANS I. 1— f). 239

signs shall belong to them that believe ; signs that
" accompany salvation." And this promise was ful-
filled, when the Corinthian disciples were endowed
with knoAvledge of divine truth, and with power to
utter what they knew. There was no proof of God's
favour which other churches had, and they had not.
They came behind in no (jift : and this was an evi-
dence of the love of God towards them, and might
encourage them to wait for the second coming of our
Lord Jesus Christy to accomplish all his promises,
and put an end to all their trials. What they had
already experienced, gave ground of confidence that
He who had called them, and whose call they had
obeyed, would confirm them unto the end^ that they
might he blameless in the day of the Lm^d Jesus Christ,

Be blameless. Those are blameless who have done
no wrong. In this sense no man living shall be jus-
tified. But they are also blameless, who are un-
blamed: " whose unrighteousness is forgiven, and
whose sin is covered :" " to whom the Lord will not
impute sin." ^ And such was the hope which these
enjoyed, who had been called unto the felloivship of
Jesus Christ. Neither was it a hope which would
disappoint, like many of those shadows which men
pursue, and find them vain. God is faithful^ by
whom they were called. By thus choosing them as
objects of his mercy, he had testified his love : and
it was love which should neither change nor fail.
« Rom. iv. 6, 7.

240 1 CORINTHIANS I. 10-17

LECTURE XL VII.
WARNING AGAINST DIVISIONS AND PARTIES.

1 Cor. i. 10—17.

10. Now I beseech you^ brethren, hy the name of the
Lord Jesus Christ, that ye all speah the same thing, and
that there he no divisions among you : hut that ye he per-
fectly joined together in the same mind and in the same
judgment.

1 1 . For it hath heen declared unto me of you, my brethren,
hy them which are of the house of Chloe, that there are con-
tentions among you.

12. Now this I say, that every one of you saith, I am of
Paul ; and I of Apollos ; and I of Cephas ; and I of
Christ.

In the opening of his letter, Paul spoke favour-
ably of the Corinthian church. Like a candid and
faithful judge, who " hopeth all things, believeth all
things," he gives them all the credit that he can.
They were wanting in no gift : they were enriched in
utterance, and in all knowledge.

But he must be faithful as well as kind : and now
reminds them, that such gifts, in themselves, proved
little. " Though I speak with the tongues of men
and of angels, and have not charity, I am nothing." i
And here, with all their gifts, they were in danger of
failing. For they were divided into parties ; and
such divisions are a great hindrance to charity. He
1 Ch. xiii. 1.

1 CORINTHIANS I. 10-17. 241

had learnt from authority which he names, from the
brethren which are of the house ofChloe, that they set
uj) one teacher ap^ainst another, and one apostle
ao'ainst another, and called themselves after him.
Every wie of you saith, I am of Paul : and I of Apol-
los ; and I of Cephas ; and I of Christ, One party
might boast that they had followed Paid, whose con-
version had been so remarkable, and who had been
favoured with such wonderful revelations.^ Another
prided themselves in Apollos, " an eloquent man, and
mighty in the Scriptures." ^ And others in Cephas, or
Simon Peter, who had followed the Lord from the
beginning, and testified the things which he himself
had seen and heard. Another party might disregard
all teachers, and say, lam of Christ, and despise any
human aid. The mind naturally runs into these
errors, which are found wherever an interest is really
felt in religious things. They are tares which spring
up wherever the ground is not altogether barren. We
are attached to them who have conferred a benefit
upon us. And the greater the benefit, the stronger
the attachment. From attachment, comes prefer-
ence ; from preference, comparison ; and this leads
to divisions. And then that love is impaired which
is the very bond of peace and of all virtues ; without
which religion at any time can have no healthy
growth, but without which, in its infancy, it can
hardly exist at all. On which accomit, we may be-
lieve, our Lord prayed so earnestly for his disciples,
that they " might be one even as He and his Father
were one :"* that there might be no divisions amongst

2 See 2 Cor. xU. 1, and 7. Gal. i. 12—19.

3 Acts xviii. 24. * John xvii. 22.

242 1 CORINTHIANS I. 10—17.

them, but that they might be perfectly joined together in
the same mind and in the same judgment.

Paul remonstrates against these party feelings, and
shows how contrary they were to right or reason.

13. Is Christ divided! teas Paul crucijied for you? or
were ye baptized in the name of Paul ?

To be a Christian, is to be of Christ : to be of him
altogether ; to refer all to him ; to depend for all
upon him. But to say, I am of Paid, and I of Cephas ;
is to divide Christ : as if you could be partly his,
and partly another's, and each could bear a part in
your salvation. Christ is all in all, and his apostles
are nothing more than his ministers, through whom
you have been brought to trust in him. They were
not crucified for you : they did not bear your sins,
though they led you to him who bore them. You
were not baptized iji their name, as if your trust was
to be fixed on them ; but they baptized you in the
name of Christ, the " only name under heaven given
amongst men, whereby we must be saved." ^

And this leads St. Paul to congratulate himself, as
if it were a happy circumstance, that so far from
baptizing converts in his own name, he had not bap-
tized at all : that was not his peculiar office.

14. / thank God that I baptized none of you, but Cris-
pus and Gains ;

15. Lest any should say that I had baptized in mine own
name,

16. And I baptized also the household of Stephanas : be-
sides, I know not whether I baptized any other.

1 7. For Christ sent me not to baptize, but to preach the

i Actsiv. 12.

1 CORINTHIANS I. 10-17. 243

gospel : not with wisdom of words, lest the cross of Christ
should be made of none effect.

The commission which was given to St. Paul, is
related, Acts xxvi. 17. " Now I send thee to the
Gentiles, to open their eyes, and to turn them from
darkness to light, and from the power of Satan unto
God." In other words, to preach the gospel : to show
how " God was in Christ, reconciling the world unto
himself;" and how "he, of whom Moses in the law,
and the prophets did write, was Jesus of Nazareth,
the son of Joseph."^ Performing this appointed duty,
he did proclaim these truths, for example, in this
very city of Corinth. *' And Crispus, the chief ruler
of the synagogue, believed in the Lord with all his
house." ^ Crispus, we may suppose, being ruler of
the synagogue, was well instructed in his own Scrip-
tures : and when convinced of Paul that all the pro-
phecies were fulfilled in Jesus, and that he was in-
deed " the hope of Israel," the Messiah for whom
they were looking; — he was at once prepared for
baptism, like the converts on the day of Pentecost.
And Paul baptized him. But it was otherwise with
the ma7i^ Corinthians mho hearing, believed.^ They
had much to learn ; and a long course of instruction
would be required before they were admitted to the
privilege of baptism. This would have hindered the
apostle in his course ; this was committed to his
helpers and fellow- workers,^ while he himself used

6 2 Cor. V. 19. John i. 4.5.

7 Acts xviii. 8. ^ lb.

9 Rom. xvi. 2, 9. Col. iii. 2. Phil. iv. 3. Philem. 24. Mr.
Moffat illustrates this, incidentally, in his account of his " Mis-
sionary Labours in Southern Africa. "After the Gospel has been
introduced to a town or tribe bv the missionary, native assist-

R 2

244 1 CORINTHIANS I. 10—17.

the gifts bestowed on him to arouse other hearts, and
influence other souls, that they might " awake, anfll
arise from the dead, and Christ might give them
light." Therefore it so happened that of the whole
Corinthian Church he could recollect none that he
had himself baptized, but Crispus and Gaius, and the
household of Stephanas. And now this was so far
well, that none could say he had baptized in his own
name, or led them to esteem any one as concerned ii
their redemption, save him whose apostle he wj
and the message of whose mercy he was commissiom
to declare.

Men may justly love and value those, who are the
" servants of the most high God, and show them the
way of salvation."^ But such is our nature, that what
is good is closely allied to what is evil. Where there
is love, there is often jealousy ; and envy follows close
upon admiration. These feelings must be watched
against. And they will be opposed most successfully
when the mind is kept most firmly intent upon tdl
author and finisher of our faith. One chief affection
precludes another. The eye which is filled witj
the sun's rays, can fix on no other objects. And

ants, by reading, teaching to read, exhorting, and a humble an
devout deportment, prepare the people for greater advances in
divine knowledge. So fully were we convinced of the value of
such auxiliaries, that so early as 1834 we foimd it conducive to
the interests of the mission to have recourse to native assistance,
employing Aaron and Paul to catechise the people, and lead on
inquirers. In 1837 some of the influential young men among
the Batlaros, who were good readers, cheerfully undertook the
task of instructing their neighbours, by holding service in a
school. P. 589.
1 See Acts xvi. 1 7.

1 CORINTHIANS I. 18—25. 245

the heart which dwells upon tlie offices of Christ, on
his atonement as its only hope, on his intercession as
daily needed before God, will regard his ministers
with the esteem to which they are entitled, and no
more. For "who is Paul, or who is Apollos, but
ministers by whom ye believed?"" They hold the
torch which leads to the palace gate, and we honour
tliem for their office sake ; but those who have
entered within the portal, must pay no homage but
to the king.

LECTURE XLVIII.

IHE WISDOM OF THE GOSPEL NOT UNDERSTOOD
BY THE UNBELIEVER.

1 Cor. i. 18—25.

18. For the preaching of the cross is to them that perish
foolishness: hut unto its which are saved it is the power of
ifod,

19. For it is written, I will destroy the wisdom of the
wise, and will bring to nothing the understanding of the
prudent}

Paul had been saying, that his commission was, to
fir each the gospel. It was not his usual custom even
to baptize, that he might seem to claim no special
honour to himself. Nor did he use wisdom of words,
lest the O'oss of Christ shoidd he inade of none effect :
i. e. lest the simple truth should be obscured, by the
eloquence in which it was clothed : or lest that atten-
tion should be directed towards the messenger, which
< )ught to be devoted to his message only. If a man
2 Ch. iii. 1. 1 Is. xxix. 14.

246 1 CORINTHIANS I. 18—25.

has saved his country, ingenious arguments are no
needed to prove him a great man. And therefor
Paul had done no more than proclaim the cross
Christ to men, as their refuge from eternal deat
Thei/ that perish because they will not repent an
leave their sins, deem it foolishness. But unto us
which are saved, it is the power of God : it is the
fulfilment of his truth : for he has left it written, /
will destroy the wisdom of the wise, I will bring to no-
thing the understanding of the prudent. This has been
now accomplished ; God has hid the mystery from
the wise and prudent, and revealed it unto babes.^
The simple have taught those truths and the simple
have received them, which philosophy never dis-
covered, and the wisdom of this world despises.

20. Where is the wise ? where is the scribe ? where is the
disputer of this world? hath not God made foolish the wis-
dom of this world ?

21. For after that in the wisdom of God the world h
wisdom knew not God, it pleased God by the foolishness
preaching to save them that believe.

The world had made much advance in knowledge ;
the faculties of the mind were enlarged, many excel-
lent arts had been attained ; poets wrote well, and
orators pleaded well : but with all its wisdom the
wwld knew not God: God in the wisdom of his counsels
and his providence did not interpose to hinder it ; so
that the woiid by wisdom knew not God : knew not his
nature, his will ; nay, not even his being. Whether
there was a God, or no, whether there were many
gods or one, was matter of debate and uncertainty to
the most learned. Where theii is the scribe, where is

2 Matt. xi. 25.

I CORINTHIANS 1. 18—25. 247

the disputer of this world f What has he done to
benefit mankind, by removing the darkness which
encompasses them? To reconcile them to God, or
God to them?

But then, when these had failed, it pleaded God by
that preaching which some call foolishness, to save
them that believe : to bring those who credit the glad
tidings of his word to know him, and to be known
and favoured by him. Of all the places famous in
ancient times for learning, none was more celebrated
than Athens. Yet when Paul came to Athens,
as he entered into the city, he "found an altar
with this inscription. To the unknown God." ^
" Whom they ignorantly worshipped, him he declared
unto them." The mean despised Jew now taught
the learned and proud Athenian what with all his
wisdom he never had discovered; and what, if he
received it, would bring salvation to his soul.

If he received it. But to this the hearts of men
opposed an obstacle.

22. For the Jews require a sign, and the Greeks seek
after wisdom :

23. But ice preach Christ crucified, unto the Jews a
stumbliuff block, and unto the Greeks foolishness ;

24. But unto them which are called, both Jews and
Greeks, Christ the power of God, and the wisdom of God.

25. Because the foolishness of God is wiser than men ;
and the weakness of God is stronger than men»

The Jews, too many of them, reject our message,

and require a sign. No doubt they had a right to

a sign which might prove to them that Jesus was the

Messiah, and that Paul was his apostle. But the

3 Acts xvii. 22, &c. &c.

248 1 CORINTHIANS I. 18—25.

Lord had given them signs, and demanded that if
they believed not his word, they would at least be-
lieve his works.* " God also wrought special miracles
by the hands of Paul," and " gave testimony to the
word of his grace." ^ They, however, required a sign
of their own choosing, and closed their eyes against
the proofs before them.^ The Greeks, again, seek
after wisdom. They have a wisdom of their own,
and try all things by its standard. Meanwhile, says
St. Paul, we preach Christ crucified. We affirm that
all men are guilty before God ; that Jesus Christ has
made atonement for that guilt, by dying the death
of sinners; and so has reconciled to God all that
commit themselves to him. This is to the Jews a
stumbling block ; an offence. They expected a Sa-
viour, who should deliver Israel from temporal
weakness and national degradation, and reign upon
the throne of David :^ Messiah crucified "has no
beauty that they should desire him."^ And the
Greeks treat our doctrine as foolishness. It tells
them of things which are strange to their ears, and
they will not hear. This was proved at Athens.
When Paul spake " of the resurrection of the dead ;
some mocked ; others said. We will hear thee again
of this matter." 9 It was to them that perish foolish-
ness. " Howbeit certain men clave unto him, and
believed." To them who were called, whether Jews
or Gentiles, Christ was the poweo* of God, and the wis-
dom of God, The wisdom of God, who had provided
a way in which sin might be pardoned, yet not encou-

* John X. 37, 38. ' Acts xix. 1 1 ; xiv. 3.

^ Matt. xiv. 39. ' Isa. ix. /.

» Isa. liii. 2. 9 Acts xvii. 32—34.

1 CORINTHIANS I. 26—31. 249

raged : the wicked received into favour, yet the holi-
ness of God maintained. The power of God, who
clian<i:ed the hearts of men, and made the proud hum-
ble, the sensual pure, the covetous liberal, the lovei*s
of this world, lovers of God. For the foolishness of
God, i. e. what men call foolishness, when God is
with it, is wiser than men ; wiser than all man's de-
vices : and the weakness of God, i. e. what would be
weak if God did not support it, is stronger than men :
does that which man in his highest state can neither
achieve by his strength nor devise by his wisdom.

Such is the Gospel : in itself, the wisdom of God ;
in its effects, the power of God. If we accept it, in
dependence on his wisdom, w^e shall feel it to be the
instrument of his power : and learn by happy expe-
rience that " the law of the Lord is perfect, convert-
ing the soul ; that the testimony of the Lord is sure,
making wise the simple. The statutes of the Lord
are right, rejoicing the heart : the commandment of
the Lord is pure, enlightening the eyes."^

LECTURE XLIX.

THE POWER OF GOD MANIFESTED IN ESTABLISHING
THE GOSPEL.

1 Cor. i. 26—31.

26. For ye see your calling, brethren, how that not many
wise men after the flesh, not many mighty, not many noble,
are called.

One proof that the Gospel was not of man, but of
God, was the nature of its doctrines. We p'each,
1 Ps. xix. 7, 8.

260 1 CORINTHIANS I. 26—31.

Paul had said, Christ crucified. This was not an argu-
ment which philosophers would understand, and
must be established by some other influence than
that of human wisdom.

He now brings forward another proof : — the condi-
tion of the disciples and the teachers of the Gospel : ^
not commonly persons of rank and power, but humble
and unknown : such as men would be more likely to
despise than to follow. Not many of them were wise
by human teaching, or mighty by earthly power, or
noble, by rank and birth ; though they had that better
wisdom which cometh from God, and that highest
nobility which belongs to his adopted children. There
were indeed amongst them Sergius Paulus, the go-
vernor of Paphos,^ and Dionysius the Areopagite,^
and of honourable women which were Greeks, and of
men, not a few.* There were not wanting some
of better rank, who sought the honour which God
bestows, and embraced the religion which men
called foolishness. But the larger number belonged
to that class which followed the Lord Jesus when
the elders and Pharisees rejected him : " the common
people, who heard him gladly,"^ had fewer prejudices,
were more open to conviction, because they had
less to renounce when they renounced this world.
The success of a cause which was thus maintained,
without those earthly means which might be expected
to prevail, proved plainly that the strength of the
cause was in God, and in no other.

^ *' Both teachers and disciples, of an uneducated sort." Chrys.,
whose homily on this passage contains a very powerful and well-
conducted argument.

« Acts xiii. 12. » Acts xvii. 31. * Acts xvii. 12.

* Mark xii. 27.

1 CORINTHIANS I. 26—31. 261

27. But God hath chosen the foolish thinys of the world
to cojfound the wise ; and God hath chosen the weak thinys
of the world to confound the thinys which are miyhty ;

28. And base thinys of the worlds and thinys which are
despised, hath God chosen, yea, and thinys which are not,
to briny to nouyht thinys that are :

29. That no flesh should y lory in his presence,

" As Jesus stood by the lake of Gennesaret, he
saw two ships standing by the lake :^ but the fisher-
men were gone out of them, and were washing their
nets." These were James and John, who were part-
ner with Simon. " And Jesus said unto Simon,
From henceforth thou shalt catch men." " And when
they had brought their ships to land, they forsook all,
and followed him." " And after these things he went
forth, and saw a publican named Levi sitting at the
receipt of custom : and he said unto him, Follow me.
And he left all, and rose up, and followed him."^

Thus God chose the foolish things of the world to
confound the wise : the fishermen of Galilee to teach
the philosophers of Greece the way to heaven : the
weak thinys of the ivorld hath God chosen to dispute
against the chief priests and scribes and rulers, and
show them the true interpretation of their own Scrip
tures : and base things of the world, as the publicans ;
and things which were despised, and things which are
not, are thought nothing of, held in no more account
than if they did not exist, as the Gentiles :° these

« Lukev. 1— 11. ' Luke V. 27.

8 2 Esdras vi. 56. " As for the other people which also come
of Adam, thou hast said that they are nothing. And now,
O Lord, behold, the heathen which have ever been reputed as
nothiny, have begun to be lords over us."

252 1 CORINTHIANS I. 26-31.

hath God chosen to bring to nought things of influence,
and authority, and power. And not without reason
has he selected these mean instruments, and these
humble persons. That no flesh should glory in his
presence. That " the excellency of the power might
be of God," and not of man: that none might be
able to say, By my abilities or by my authority has
this been done : that the whole world might perceive
how God was the author and finisher of it all.

They, however, to whom Paul was writing, had
received the word as it is in truth, the word of God :
and these might be satisfied, that if they had followed
that which men despised, they had still followed that
which God approved.

30. But of him are ye in Christ Jesus, who of God is
made unto us wisdom, and righteousness, and sanctification,
and redemption :

31. That, according as it is written, He that glorieth, let
him glory in the Lord.^

When the land of Egypt was afflicted by famine,
that famine which Joseph had been enabled to foretel,
and against which he had made provision, " the
people cried to Pharaoh for bread :^ and Pharaoh
said unto all the Egyptians, Go unto Joseph ; what
he saith unto you, do." " And Joseph opened all the
storehouses, and sold unto the Egyptians.*' It is an
example of the way in which Christ is made unto tis
wisdom, and righteous7iess, and sanctification, and re-
demption. Without him there would be, not indeed
" a famine of bread or a thirst for water, but of hear-
iniT the words of the Lord f"^ a want of all that know-

9 Jer. ix. 23. ^ Gen. xli. 55, &c. ^ Amos viii. II.

1 CORINTHIANS I. 26-31. 253

ledge which is needful that a man may serve, obey,
or honour him. But he has commanded us to go to
his beloved Son, and hear him, and do whatsoever he
saith unto us. And it shall be our wisdom. In the
propitiation which he offered, there is full and perfect
virtue to make atonement for the sins of all men :
so that we are commanded to go unto him for par-
don, and he will clothe us with the garments of
righteousness, " All fulness dwells in him ;" so that
in our corruption and our weakness we are to go to
him, that he may open the storehouses of the Spirit,
and supply us with the grace we need, and work in
us sanctificaUon, In him, too, we have redemption.
He has purchased us with his own blood, and to him
must we go for the title and privileges of our free-
dom. Thus, for ignorance, we have knowledge of
the truth ; are " filled with all wisdom." ^ For con-
demnation, we have justification ; are accounted
righteous before God.* For corruption, we have
sanctification ; are " renewed in the spirit of our
minds." ^ For bondage, we have redemption ; are
made " free indeed."^ And all through Christ
Jesus. These privileges are derived to us through
him.

Two things, however, remain to be observed. First,
as the Egyptians were to apply to no others, but to
Joseph only : so must we apply to Jesus only. He
is " the way, and the truth, and the life." We must
depend on him alone for our salvation. That, accord-
ing as it is written. He that glmieth, let him glory in
the Lcyrd.

^ Col. i. 9. -• Rom. viii. 1.

5 Eph. iv. 21—24. ' John viii. 36.

254 1 CORINTHIANS II. 1—8.

Secondly, he is made unto us wisdom, and righteous-
ness, and sanctification, and redemption. But he is not
so made these to us, that his having them is to be
instead of our having them : but that from him we
may receive them. His righteousness, his redemption,
become ours through our faith. His wisdom is not
to leave us in our natural vanity and folly, but to
make us " wise unto salvation." His innocency, his
jierfect obedience, is not instead of sanctification in
ourselves, but to " purify us, even as he is pure," to
render us " holy, as he who hath called us is holy."
" For if these things be in us, and abound, they make
us to be neither barren nor unfruitful in the know-
ledge of our Lord Jesus Christ. But he that lacketh
these things is blind, and cannot see afar ofl^ and hath
forgotten that he was purged from his old sins."^

LECTURE L.

THE ATONEMENT MADE BY CHRIST THE SUM OF
PAUL'S PREACHING.

1 Cor. ii. 1—8.

1. And /, hrethren, when I came to you, came not with
excellency of speech or of wisdom, declaring unto you the
testimony of God.

2. For J determined not to know any thing among yon,
save Jesus Christ, and him crucified.

When Isaiah desired to point out to the Israelites
the unreasonableness of that idolatry to which they
7 2 Pet. i. 8, 9.

1 CORINTHIANS II. 1-8. 255

were so prone, he used much excellency of speech.
He exposed the vanities by which they were de-
ceived, (xliv. 9 — 20.) He described the care and
skill of the workmen, who fashioneth the idol,
" fitteth it with planes, marketh it out with the
compass, and maketh it after the figure of a man."
Part of the wood he uses for ordinary purposes:
" and the residue thereof he maketh a god, oven his
graven image: he Mleth down unto it, and wor-
shippeth it, and prayeth unto it, and saith. Deliver
me, for thou art my god."

Such language was well suited to convince all
whose hearts were not altogether blinded, that
" they that make a graven image are all of them
vanity."

But this was excellefticy of speech and of wisdom,
thouffh it was wisdom tauo^ht of God. It was that
sort of argument by which the minds of men are
wont to be persuaded, and which those desire to use,
who seek to gain authority and influence over their
fellow creatures.

Paul says, that he came to the Corinthians with
no such show of argument or reasoning. He did
not discourse to them on the nature of happiness,
and prove that they had sought it in many ways,
but it was only to be found in obedience to God: he
did not enlarge upon the faculties of the soul, or
prove that it was not perishable like the body : but
he simply declared the testimony of God, who " so
loved the world, as to send his only begotten Son,
that all that believe in him might not perish, but
have everlasting life." / determined to know nothing
among you, to profess or boast of no other know-

256 I CORINTHIANS II. 1-8.

ledge, save Jesus Christ : and to speak of him, not
as a king clothed with honour and power, and
obeyed by his subjects ; not even as a prophet whom
all men followed and held in reverence : but of Jiim
crucified, despised, rejected, " numbered with the
transgressors."

That he who came to save the world, should
have submitted to death at all, must seem a strange
thing to the ears of men, who knew nothing of the
counsels of God or the prophecies of Scripture. That
he should be put to death by those whom he came
to deliver, and that having been so put to death, he
should still be able and willing to deliver them, —
would be more strange still. But that he should
have died upon the cross, a death reserved for the
basest malefactors, and held too vile even for a Ro-
man citizen to undergo; — this, indeed, must have
seemed foolishness to heathen ears, whether of the
philosophers or of the common people : and we can
well understand what Paul had in his mind, when
he said, / determined not to know any thing among you
save Jesus Christ, and him crucified.

Perhaps, however, though the message which he
brought was not such as man is likely to receive, the
messenger was one whom they could not turn away
from. Language flowed like honey from his lips,
and he could either melt the hearers by his tender-
ness, or speak in words of thunder, and astonish
them by his indignation. There was nothing of this
kind.

3. And I was with you in weakness, and in fear, and in
much trembling.

4. And my speech and my preaching was not with enticing

1 CORINTHIANS II. 1—8. 257

words of mans loisdoni, but in demonstration of the Spirit
and of power :

5. That your faith should not stand in the wisdom of
menj but in the jwwer of God,

More of weakness seems to have encompassed
Paul at Corinth than elsewhere. " His bodily pre-
sence was weak, and his speech contemptible ;" so at
least his enemies could find reason to affirm : — and it
was there that the Lord saw fit to encourage him by
an unusual assurance; saying to him in a vision,
" Be not afraid, but speak, and hold not thy peace ;
for I am with thee, and no man shall set on thee to
hurt thee : for I have much people in this city." ^

Therefore, that " many of the Corinthians, hearing,
believed, and were baptized," was a manifest proof of
the authority which supported him. It proceeded
from the demonstration of the Spirit and of power. ^
The Holy Ghost carried assurance to the hearts of
those who heard, that the words were not the words
of man, but of God.

But though the doctrine which he taught was not
man's wisdom, not the wisdom of this world ; still it
was wisdom, and was acknowledged as such by the
children of wisdom. Those whose hearts " the Lord
opened to understand the things spoken," and to
receive them, knew it to be wisdom.

6. Howbeit we speak wisdom among them that are per-
fect ;* yet not the icisdom of this world, nor of the princes
of this world, that come to nought :

7. But we speak the wisdom of God in a mystery, even

^ 1 Cor. X. 10. 2 Acts xviii. 9, 10.

3 See 1 Thess. i. 5. * -eXeiot ol Triorcuorrec. — Chrys.

258 1 CORINTHIANS II. 1—8.

the hidden wisdom, which God ordained before the world
unto our glory :

8. Which none of the princes of this world hnew: for had
they known it, they would not have crucified the Lord of
glory.

The wisdom of God in a mystery, is what Paul terms
elsewhere " the mystery of godliness :^ God was mani-
fest in the flesh, justified in the Spirit, seen of angels,
preached unto the Gentiles, believed on in the world,
received up into glory." A scheme of mercy planned
in God's counsels from the first, as appears throughout
the Old Testament, now that light has been thrown
upon the dark hints which it contains. But a hidden
scheme, not understood by the princes of this wooid :
neither by the chief priests and elders, who were the
instructors of the people, nor by the magistrates who
governed the land : ybr had tliey known it, they would
not have crucified the Lord of glory. So Peter chari-
tably addressed his countrymen, " And now, brethren,
I wot that through ignorance ye did it, as did also
your rulers." ^ And the Lord himself had led the
way, saying, " Father, forgive them, for they know
not what they do."^

Even now, the doctrine which Paul preached is
the wisdom of God in a mystery. The light of the
Holy Spirit must be communicated to the heart, be-
fore any one rightly understands Jesus Christ, and him
crucified, to be the Lord of glory. Those are happy
to whom that light is given ; and of whom it may be
said, as Jesus said to his disciples, " Blessed are your
eyes, for they see ; and your ears, for they hear. For

' 1 Tim. iii. in. "" Acts. iii. 17.

7 Luke xxiii. 24.

1 CORINTHIANS II. 9—16. 259

verily I say unto you, That many prophets and
righteous men have desired to see those things which
ye see, and have not seen them ; and to hear those
things which ye hear, and have not heard them." ^

LECTURE LI.

THE DOCTRINE OF THE GOSPEL REVEALED AND
RECEIVED THROUGH THE SPIRIT OF GOD.

1 Cor. ii. 9—16.

9. But as it was written^ Eye hath not seen, nor ear
heard, neither have entered into the heart of man, the things
which God hath prepared for them that love him.

10. But God hath revealed them unto us hy his Spirit:
for the Spirit searcheth all things, yea, the deep things of

God.

11. For what man hnoweth the things of a man, save the
spirit of man which is in him ? even so the things of God
hnoweth no man, hut the Spirit of God.

The great men of the world, even the learned men,
who professed to be teachers, knew not the counsels
of God. It has ever been so. Isaiah made the same
complaint many hundred years ago ; by whom it is
written, (Ixiv. 4,) " Since the beginning of the world
men have not heard, nor perceived by the ear, neither
hath the eye seen, God, beside thee, what he hath
prepared for him that 'waiteth for him."

But what the heart cannot conceive, the counsels

a Matt. xiii. 17.

s 2

260

1 CORINTHIANS II. 9—16.

which are too profound for man's faculties to reach,
God may reveal. No one knows what is passing in
the thoughts of his friend or his companion, till they
are disclosed. No man knoweth the tilings of a man,
save the spirit of mail which is in him. The Spirit of
God is, in this respect, like the spirit or soul of man ;
is one with him, and searcheth all things, yea, the deep
things of God. And the Spirit of God has come, ac-
cording to the promise; has "guided us into all
truth;"' has "made known to us the mystery ofj
God's will ;"- has opened to us the depth of his coun-
sels. Just as the secrets of a man's heart, though
they cannot be discovered, may be freely revealed to .
his friend.

12. Now we have received^ not the spirit of the world, hut\
the spirit which is of God; that ice might know the things
that are freely given to us of God.

13. Which things also we speak, not in the words which
mans wisdom teacheth,hut which the Holy Ghost teacheth r
comparing spiritual things with spiritual.

There are two methods by which the apostles
might communicate the things given to them of God.
They might dress them up in fine language, and fol
low the example of philosophers and orators, speakin
in the words which mail's wisdom teacheth : or the
might "use all plainness of speech," commendin
themselves to the consciences of men, and dependin
on the Holy Ghost to convey their words to th
heart. This latter method, he says, is ours : compar-
ing spiritual things with spiritual. When, for in-
stance, we desire to persuade men that the dead shall

' John xvi. 13.

'- Eph. i. [).

1 CORINTHIANS II. 9— IG. 261

rise again ; we do not argue on the nature of the
soul, that it shall never die : but we show that Christ
has risen, and so proved that the dead may rise.*
Further, we prove that Christ should rise again, not by
arguing that he was God, and therefore death could
not have dominion over him ; but by alleging David's
prophecy, " Thou wilt not leave my soul in hell,
neither shalt thou suffer thine Holy One to see cor-
ruption."* These are the words which the Holy Ghost
teaclieth. Again, when we assure the Jews that God
will have the Gentiles " to be saved, and come to the
knowledge of the truth ;" we do not argue how all
nations of the earth are " of one blood," sprung alike
from Adam : but we show how the prophets have
said in old times, " Rejoice, ye Gentiles, with his
people." " There shall be a root of Jesse, and he
that shall rise to reign over the Gentiles, in him
shall the Gentiles trust." ^ These are the words which
the Holy Ghost teacheth; and thus we compare spiritual
things with spiritual, knowing that the faith of Christ
must be established, " not by the wisdom of men, but
by the power of God."

For, as the things of God do not enter into the
heart of man, that he can naturally comprehend them ;
so likewise there must be a preparation of the heart,
that it may receive them.

14. But the natural man receiveth not the things of the
Spirit of God : for they are foolishness unto him : neither
can he know them, because they are spiritually discerned.

The natural man, is one in whom no such change

^ Acts xviii. 31. Ch. xv. 12—20.

4 Acts ii. 27. 5 See Rom. xv. 9—12.

262

1 CORINTHIANS II. 9—16.

is made as the Spirit makes: that change spoken of j
by our Lord, where he says, " Except a man be bom
of water and of the Spirit, he cannot enter into the
kingdom of God."^ Such an one receiveth not the
things of the Spirit : his mind is not in a state to
admit them: he has not the necessary faculties; fori
they are spiritual, and he has not the Spirit. Just
as one ignorant of a language, cannot receive the
things contained in that language. Just as one whose
organs of sight are defective, cannot form an idea of
colours. Let the eye be cleared from its film ; lei
the key of the language be given; and all will be-j
come plain, which before was obscure and unintelli-|
gible. And so let the Spirit " take of the things of
Christ, and show them to the soul ;" ^ the languagej
is made clear, which before was as a sealed book : th(
prospect is open, as to one whose sight has beei
restored.

For example. The coming of the Son of God ii
the flesh, is as foolishness to the natural man : whilst
the spiritual man discerns in it the mercy and good-^
ness of God, thus bringing back to himself a lost and
rebellious world in the manner best suited to his own
nature, and to the nature of mankind. And again, in
the death of Christ, " even the death of the cross," the
natural man sees nothing but reproach, and weak-
ness, and failure of purpose : whilst the spiritual
man discerns in it the extent and guilt of sin which
required so vast a sacrifice, and for which so vast a^
sacrifice was made*

And these things he sees, which others fail to see
because they are spiritually discerned^ and he is si)i-1
6 John iii. 5. 7 John xvi. 13—15.

1 CORINTHIANS II. 9-16. 263

ritual : he possesses the sense by which they are con-
veyed to the mind; he has learnt the language in
which they are disclosed.

15. But he that is spiritual judgeth (or discerneth) all
things, yet he himself is judged (or discerned)^ of no man,

16. For who hath known the mind of the Lord, that he
may instruct him?^ But we have the mind of Christ.

No one could instruct the spiritual man, unless he
were acquainted with the divine counsels, the mind
of the Lord. The apostle had that mind, the mind of
Christ, revealed to him, and therefore was capable of
teaching all things, yea, the deep things of God,

What St. Paul states in this chapter, agrees with
all experience. When the things of God are declared,
he that is spiritual judgeth or discerns them : whilst to
others they 2iTe foolishness. " Some believe the things
which are spoken, and some believe not."^ When
they are received, it is because " the Lord opens the
heart." ^ No man cometh unto Christ, unless he be
" drawn of the Father."^ As many as " receive him^
and believe in his name, are born, not of blood, nor of
the will of the flesh, nor of the will of man, but
of God."*

But whilst we have this assurance, that the natural
man receiveth not the things of God: we have also the
gracious words, " If ye, being evil, know how to give

8 As in the margin of our translation. No man can judge of
him, because they are ignorant of the principles by which he is
governed.

9 Instruct the spiritual man.

1 Acts xxviii. 24. 2 Acts xvi. 14.

3 John vi. 44. * John i. 12, 13.

264 1 CORINTHIANS III. 1—9.

good gifts unto your children, how much more shall
your heavenly Father give the Holy Spirit to them
that ask him!"'

LECTURE LIL

SUCCESS IN THE WORK OF THE MINISTRY DE-
PENDENT ON THE GRACE OF GOD.

1 Cor. iii. 1—9.

1 . And I, brethren, could not speak unto you as unto
spiritual, but as unto carnal, even as unto babes in Christ.

2. / have fed you with milk, and not with meat : for
hitherto ye were not able to bear it, neither yet now are ye
able.

3. For ye are yet carnal : for whereas there is among you
envying, and strife, and divisions, are ye not carnal, and
walk as men ?

4. For while one saith, I am of Paul ; and another, lam
of Apollos ; are ye not carnal ?

These Corinthians ought to have been spiritually
minded : renewed and changed by the Spirit of God.
It is the character of Christians generally, that they
** are not in the flesh, but in the spirit :" that " the
Spirit of God dwelleth in them."^ The promise is
given to them that believe: "Repent, and be bap-
tized in the name of the Lord Jesus Christ, and ye
shall receive the gift of the Holy Ghost." ^ But of

* Luke xi. 13. ^ Rom. viii. 9. « Acts ii. ^'^.

1 CORINTHIANS III. 1—9. 265

this there must be proof; and they are not approved
as having the Spirit, unless they " walk after the
Spirit :" and show by their life and conversation that
"old things have passed away" with them; that "all
things are become new."^

Paul therefore complains that he had no such proof
in this community : rather he had proof of the con-
trary. He could not speak unto them as spiritual, but
still as carnal : still under the influence of that sin-
ful nature which ought to have been renewed. At
best, they were but as babes in Christ, infants in the
christian character : and as an infant cannot digest
the food which nourishes the grown man, so these
were unable to receive the truths which are under-
stood by the advanced Christian.

Their envying, their strife, their divisions, were signs
of this : they walked as men : as natural men, unre-
generate men. For these parties of theirs must have
their origin in some of the evil affections of our cor-
rupt nature. / am of Paul, one saith : of him who
first brought the knowledge of Christ to Corinth : of
him who learned from the Lord Jesus himself the
truths which he declared to us, and to whom it was
permitted to enjoy a visible representation of the
divine glory.*

I am of Cephas, would another say : who was
never " a blasphemer, or a persecutor, or injurious"^
to the church : to whom the Lord gave his special
charge, that he should " feed his lambs, his sheep :"^
who spoke on the day of Pentecost the first dis-
course which was ever uttered in the name of Christ,

^ 2 Cor. V. 17. * Acts ix. 3—5, 27. Gal. i. 12.

' 1 Tim. i. 13. ' John xxi. 15—17.

266

1 CORINTHIANS III. 1—9.

and which was so blessed of God, that after it thi
thousand persons declared their belief, and we
baptized.^

And we are of Apollos, would be the boast
others. Whoso "mighty in the scripture?"^ Wb
so eloquent, so able to win men's hearts, in showin
them the loving-kindness of the Lord ? Who so fu
of knowledge, expounding from Moses and all th
prophets the things relating to Jesus Christ?^

This is to be carnal: to act as ordinary men. Fo;
it is thus that mei^ of the world set up one leader o]
one teacher against another, and magnify their party,
because in so doing they magnify themselves. Trace
this to its source, and you will find it either spring
from pride, each man esteeming himself better than
others : or from covetousness : because what miah
be his is obtained by another.

From thoughts like these, which are of th
earth, earthly, St. Paul would turn to those whicl
are of heaven, heavenly : to the great object o;
their faith, and not to the man who taught them t
believe.

5. Who then is Paul, and who is ApoUos, but ministers
hy whom ye "believed^ even as the Lord gave to every man ?

6. / have planted, Apollos watered ; hut God gave the
increase. Il

7. So then neither is he that planteth any thing, neither
he that watereth : hut God that giveth the increase.

8. Now he that planteth and he that watereth are a:
and every man shall receive his own reward according to
own labour.

' Actsii. 14—41

8 Acts xviii. 24—28.

Luke xxiv. 27.

1 CORINTHIANS III. 1—9. 267

9. For we are labourers together with God : ye are God's
husbandry f ye are God's building.

Whilst Paul abode at Corinth, and taught in the
house of Justus, he planted the tree of life ; the tree
whose " leaves are for the healing of the nations,"
and whose fruit is the health of the soul for ever.
After a while Apollos came,^ and found this tree
growing, but in want of cultivation : care must be
taken, lest it be choked by the cares of the world,
and the lusts of other things:^ lest when tempta-
tions arise, it decay and wither. Apollos bestowed
this care : Apollos watered. But how often does such
labour fail ! How often is that experienced in spiri-
tual husbandry, which the prophet speaks of in nar
tural husbandry ; " Ye looked for much, and lo, it
came to little : and I did blow upon it, saith the
Lord of hosts." 3

If, therefore, any were led to walk worthy of their
calling : if any, when affliction or persecution arose,
did not fall away : it was the Lord's doing ; it was
God who gave the increase. Man can address the
heart, but God alone can open the heart, that it may
receive the word ; or strengthen it, that it may " con-
tinue in the word."

What therefore are Paul, or Apollos, or what is
any labourer in the vineyard, but instruments to pre-
pare the work which God alone can bless or bring
to perfection? He that planteth, and he that water eth^
are one ; each labours in the same cause, and shall
receive his own reward. They sow the seed, where the
sun may cause it to spring up, or the rain may cherish

1 Acts xix. 1. 2 Mark iv. 19. 3 Haggai i. 9.

268

1 CORINTHIANS III. 1-9.

it : but it is God that sendeth the rain, and maketh
the sun to shine. If it please Him that any seed
take root, and bring forth fruit, — twenty, thirty, or
sixty fold, — to God be the glory. Ye are God's
husbandry : we who plant and water are labourers to- 1
gether loith Him: but there is this difference; ouri
labour can do nothing without Him: He can do
everything without our labour.

In these few words. Ye are Gods husbandry^ what
comfort to the humble Christian ! He does not de-
pend upon the teacher, who may be soon removed by
the varying circumstances of life : still less does he
depend upon himself, weak and wavering as he knows
his heart to be: God, who "is greater than the
heart," has taken him under his care, and is so order-
ing the ground on which he stands, so tempering the
seasons to which he is exposed, that " all things shall
work together for his good,"* and further his salva-
tion. Only let him judge concerning the soul and
its value, as God judges of it : and not neglect the
plant which God vouchsafes to tend.

4 Rom. viii. 28.

1 CORINTHIANS III. 10—15. 269

LECTURE LIII.

THE DANGER OF FALSE TEACHING, AND OF PER-
VERTING TRUTH BY ERROR.

1 Cor. iii. 10—15.

10. According to the grace of God which is given unto
me, as a wise master builder, I have laid the foundation, and
another huildeth thereon. But let every man take heed hoio
he huildeth thereupon.

11. For other foundation can no man lag than that is
laid, which is Jesus Christ.

A heart established in the faith of Christ, is
compared to a house built on a firm foundation.
And when a heart is so established, it is the work
of the Holy Spirit, without which nothing could
stand. Paul's last words were, Ye are God's building,
God, however, uses as instruments his apostles, his
ministers. Paul, therefore, calls himself a master
builder ; and a wise builder, because he laid his foun-
dation safely, and built the house upon a rock. He
had come, for example, to the city of Corinth ; and
had there made known, both to Jews and Gentiles,
the plain and simple truth, that God had sent his
Son into the world, to the end "that all who believe
in him might not perish, but have everlasting life."
Just as if an architect should select a spot where a
building was to be raised : should lay the foundation :
design the whole plan : and then be called elsewhere,

270 1 CORINTHIANS III. 10—15.

leaving his work to be completed by others. Paul
alludes to such others, the teachers who succeeded
him, when he says. Let ecery man take heed how he
huildeth upo7i the foundation which I have laid. The
foundation itself he cannot alter. For other founda-
tion can no man lay than that is laid, which is Jestts
Christ. But keeping this foundation, he might
raise very different work upon it : he might build
upon it what is frail and perishing, or he might
build what is lasting and secure. And it is by the
strength or weakness of the building that the skill
of the architect is proved.

12. Now if any man build upon this foundation gold,
silver, precious stones, wood, hay, stubble ;

13. Every mans work shall be made manifest: for the
day shall declare it, because it shall be revealed by fire ; and
the fire shall try every mans work of what sort it is.

One of the teachers who succeeded Paul at Corinth
was ApoUos. And he, " when he was come, helped
them much which had believed through grace. (Acts
xviii. 27.) For he mightily convinced the Jews, and
that publicly, showing by the Scriptures that Jesus
was the Christ." This was to build upon the fouiida-
tion laid by Paul, gold, silver, precious stones : i. e. it
was teaching doctrines, which, like these valuable
substances, would abide the trial : the trial like that
of fire, by which in the great " day of the Lord "
every man's work would be declared. If gold is cast
into the furnace, it comes out gold. If a conflagration
reaches the building which is adorned with gold, or
silver, or precious stones, they will not be utterly
consumed. Fire proves what is worthless, and what

1 CORINTHIANS III. 10—15. 271

is precious ; and so tJie day of judgment shall reveal
the real character of the workman, by revealing the
nature and value of his work : sliall try every maiUs
work, of what sort it is. For as the doctrine is, such
will be the character which is formed upon the doc-
trine. " Men do not gather grapes of thorns, or figs of
thistles :" ^ neither do those who teach doctrines con-
trary to Scripture, or who mix error with their truth,
make such disciples as walk worthy of their high
calling, or adorn the doctrine of God their Saviour.

Those, for instance, who came down from Judea
to Antioch, (Acts xv. 1,) and " taught the brethren,
Except ye be circumcised after the manner of Moses,
ye cannot be saved." These built wood, hay, stvbhle;
brought materials, which had no strength in them, to
the foundation laid by the former teachers at Antioch,
who had spoken " unto the Grecians there, preaching
the Lord Jesus." ^ The law of Moses was now set
aside ; was " old, and ready to vanish away :" ^ and to
place that on the foundation of the Gospel, was like
raising stories of wood, or a roof thatched with straw
or hay, — mere slight and temporary materials, — upon
a basis of solid and well-hewn stone. If a fire were
to prevail through such a building, the wood, hay,
stvhhle, would perish out of sight : and if such doc-
trines were to be tried by the test of Scripture, or if
disciples who had been taught such doctrines were
exposed to temptation, their worthlessness must be
proved. And every man's work shall be made mani-
fest. " For we must all appear before the judgment
seat of Christ ; that every one may receive the

1 See Matt. vii. 16. 2 Acts xi. 19.

3 Heb. viii. 13.

272 1 CORINTHIANS III. 10—15.

things done in his body, according to that he hath,
done."*

14. If any man s work abide which he hath built thereA
vpon^ he shall receive a reward.

1 5. If any mans work shall be burned, he shall suffer loss
but he himself shall be saved ; yet so as by fire.

The season of temptation is the season of trial.
Paul rejoices over his Thessalonian disciples, " for
their patience and faith in all the tribulations and
persecutions that they endured." ^ The work which
he had built there, stood the trial. They did not
" receive the word with joy, and anon in time of
temptation fall away :" but having " heard the word
in an honest and good heart, they kept it, and brought
forth fruit with patience." ^ But the greatest trial,
is the last trial, the day of judgment ; when it will
be clearly made manifest of what sort the work has
been ; and when those teachers will receive a reward,
a " crown of rejoicing,"" whose woi^k abides the all-
searching eye of God ; and is " found unto praise and
honour and glory at the appearing of Jesus Christ."^

Whereas, if ant/ maris work shall be burned, he shall
suffer loss : his rejoicing shall be clouded, the bright-
ness of his crown impaired ; though having remained
on the true foundation, he himself shall be saved: —
yet so as by fire : rather as " a brand plucked out
of the burning," ^ than as one " whom the Lord
delighteth to honour."

Suppose a man to have taught, for instance, that
since Christ has fulfilled the law, his people are no

* 2 Cor. V. 10. ^2 Thess. i. 4.

6 See Luke viii. 1.3, 14. 7 ] Thess. ii. 19.

« 1 Pet. i. /. 9 Zech. iii. 2.

1 CORINTHIANS III. 10—15. 273

longer under the law as a rule or standard of prac-
tice : — such a mans work shall not abide : for he
alone, " who doeth righteousness, is righteous :" ^ and
" not the hearers of the law are just before God, but
the doers of the law shall be justified." ^

Or suppose a man to teach, that as Jesus said to
the sick persons whom he healed, " Thy sins be for-
given thee;"^ so he speaks as clearly now to the
conscience of every one whom he receives ; and that
they have not true faith, who have not full know-
ledge and assurance that their sins are pardoned.
This tvork would not abide. Such a teacher would
have been adding a roof of straw to a foundation of
stone. He would have held, indeed, the foundation,
and built upon the rock of Christ ; but the building
would be frail and perishable.

Still we would not say, in cases such as these, what
the apostle said of wilful perverters of the truth ;
" their condemnation is just."* We would not say
that God might not accept such Avorkmen; even if
their work were burned : for though they prophesied
falsely, they were not intentional deceivers, but de-
ceived themselves through human infirmity. They
might still be saved, though ^o a^ by fire. He who
knoweth our frame, " knoweth that we are but dust,"
may see fit to accept willing services, whilst he par-
dons the en'ors of weakness. Still, to be so saved
from everlasting destruction, as a man is saved from
a fire raging around him, — gives fearful proof of the
danger which those incur who add to the truths of
the Gospel what God has not added, or build upon

1 1 John ill. 7. ^ Rom. ii. 13.

3 Matt. ix. 2 ; Luke vii. 47. * Rom. iii. 8.

274 1 CORINTHIANS III. 16, 17.

the basis of redemption through Christ Jesus what is
no better than wood, (yr hay, or stubble. It shows the
need of the apostle's warning, " Take heed unto thy-
self, and unto the doctrine: for in doing this, thou
shalt both save thyself, and them that hear thee." ^

LECTURE LIV.

THE CHRISTIAN IS MADE THE TEMPLE OF GOD.

1 Cor. iii. 16, 17.

16. Know ye not that ye are the temple of God, and that
the Spirit of God dwelleth in you ?

As much as to say, I have spoken of building, of
an architect, of a foundation : and not without
meaning. Ye are the temple of God, Ye, the
Christians of Corinth, are raised up to the glory
of God; just in the same manner as the many
temples which adorn your city, are intended to
honour the gods, (which are no gods,) to whom they
are dedicated. St. Paul uses the example frequently
in writing to the Corinthians,^ because their city
was famous for the grandeur and richness of its
temples. And it is a striking example. The whole
christian body dispersed throughout the world, con-
stitutes one magnificent temple built of God to his
own honour. Every community of christian wor-
« 1 Tim. iv. 16. J See vi. 19. 2 Cor. vi. 16.

1 CORINTHIANS III. 16, 17. 275

shippers, such as those who were united in the faith
at Corinth, or Philippi, or Ephesus, is also a temple
of the living; God ; " built upon the foundation of
the apostles and prophets, Jesus Christ himself being
the chief corner-stone: in whom all the building
fitly framed together groweth unto an holy temple
in the Lord."~

And not only so ; but the same may be affirmed
of every individual Christian ; as Paul does say, both
here, and afterwards in his sixth chapter : " Know
ye not, that your body is the temple of the Holy
Ghost, which ye have of God, and ye are not your
own ?" For as the members of Christ's church in
the world at large form one vast building, in which
God may be glorified ; so each single Christian is a
separate temple or shrine, raised for the same pur-
pose, and called to a share of the like glory.

The example is very accurate. There is a close
resemblance in the manner in which the temple
built of stone, and the living temple which Chris-
tians form, are chosen and set apart to the service
of God.

The first temple of which we read in sacred his-
tory, is that which David planned, and Solomon
afterwards completed with extraordinary magnifi-
cence at Jerusalem. It was built upon a spot which
Araunah the Jebusite had used as a threshing floor.''
At that spot the pestilence ceased which was raging
through the land. And God commanded David to
rear an altar there, in token of the mercy which he
had shown in staying the hand of the destroying
angel.

2 Ephes. ii. 20. 3 g^e 2 Sam. xxiv. 18, &c.

T 2

276

1 CORINTHIANS III. 16, 17.

From that time the spot was made sacred, which
before had been occupied for a common though use-
ful purpose. Before, its business had been of this
world, ministering to men that bread, which whoever
eateth, shall hunger again.* It afterwards became
holy ground, and was to supply the food which
nourishes the soul for ever.

The case was very similar, when, in obedience to
the will of God, the Gospel was preached to these
Corinthians. The command was given to David,
" Go and rear an altar to the Lord in the threshinor
floor of Araunah." And so the word was given to
the apostles : " Go ye, and teach all nations, baptiz-
ing them in the name of the Father, and of the Son,
and of the Holy Ghost."^ They who received the word,
were taken from a state, in which they were bring-
ing no honour to God : nay, worse, were dishonour-
ing and denying him, worshipping instead the work
of their own hands, the image of men like them-
selves, and following not his will, but the devices
and desires of their own hearts. So that it was not
with them, as with the threshing floor where the
temple of Jerusalem was built ; which though not a
sacred place, had been used innocently ; these, before
they were called to be believers, had been actually
profane : before they entered into the house of God,
they had been engaged in the work and doing the
will of Satan. From this state they were taken,
that they might serve God: acknowledge his right
to rule over them: and live no longer unto them-
selves, but unto Him who had called them to " glo-
rify him in their body and their spirit, which are
4 See John vi. 36, &e. 5 Matt, xxviii. 19.

I
I

1 CORINTHIANS III. 16, 17. 277

his."^ So that as we should describe a chris-
tian church, as a holy place, a peculiar building:
so St. Peter says of christian men ; " Ye are a cho-
sen generation, a royal priesthood, a holy nation, a
peculiar people ;^ that ye should show forth the
praises of him who hath called you out of darkness
into his marvellous light."

Thus it proved, for instance, at Ephesus. The
people to whom the Gospel was preached there, had
been living in a way which more especially dishonours
God: for they had pretended to power which only he can
have, and to knowledge which belongs to him alone.^
But at the preaching of Paul, " power fell on them
all, and the name of the Lord Jesus was magnified :
and many that believed, came, and confessed, and
showed their deeds. Many of them also w^hich used
curious arts brought their books together, and
burned them before all men : and they counted the
price of them, and found it fifty thousand pieces of
silver."

Nay, we need not go beyond these very Corin-
thians for an example. In their former ignorance
they had done those things which cannot be done by
men who are holy to the Lord. St. Paul says of
them, — after describing the practices which are abo-
minable in the sight of God, — " Such were some of
you. But ye are washed, but ye are sanctified, but
ye are justified in the name of the Lord Jesus, and
by the Spirit of our God." »

Thus it is when a man like Zaccheus, ^ or a

6 Ch. vi. 20. 7 1 Pet. ii. 9.

8 Acts xix. 1/ — 19. » Ch. vi. 9—11.

* Luke xL\. 7 — 9.

278

1 CORINTHIANS III. 16, 17.

body of men like the Ephesians or Corinthians, are
taken from things common and worldly, or still more
from things profane and wicked, and consecrated to
God as believers in Christ Jesus. It is with them as
with the spot on which a church is raised. " Old
things are passed away; behold, all things are be-
come new." What was common, is made sacred.
What was this world's property, now belongs to God.
What did belong to earth, is now concerned with
heaven.

But the dignity to which man is thus raised, like
all dignity, has duties connected with it. That
which is set apart to the glory of God, must not
disgrace his name. So that the apostle reminds the
Corinthians :

17. If any man defile the temple of God, him shall God
destroy : for the temple of God is holy, which temple ye
are.

False teachers defile the temple of God, Their
errors, to which he had been before alluding, tend
to make those who are misled by them unworthy of
their high calling. Let all beware therefore, and
take heed to the doctrine which they built upon
the foundation of christian faith, lest it should be
said of them, in the language of the Psalmist,
" Thy holy temple they have profaned." ^

And so likewise any wickedness defiles the temple
of God ; defiles the soul, which ought to be pre-
served pure and without spot, like God's own sanc-
tuary. And if a person admitted into his bosom a
2 Ps. Ixxiv. 7.

1 CORINTHIANS III. 18—23. 279

wilful sin, and allowed it to keep possession there,
he was like one who, without proper purification,
dared to worship in the temple, or to take that
\N hich is holy, and cast it to dogs or swine.

Let them be warned, therefore, and remember, that
the temple of God is holy^ which temple ye are. The
temple in which God is worshipped, is consecrated for
the express purpose, that ever afterwards it may be
separated from places profane or worldly. They were
in like circumstances. They had been dedicated to
God, and made his children " through the adoption
that is in Christ Jesus." If they defiled the temple of
God, they could only expect to be shut out " from
his presence and the glory of his power." The
" house of prayer" must remain holy, as befits a
house of prayer, and not be turned into " a den of
thieves."^

LECTURE LV.
1 Cor. iii. 18—23.

GOD AND NOT MAN THE OBJECT OF DIGNITY AND
PRAISE.

18. Let no man deceive himself. If any man among you
seemeth to he wise in this world, let him become a fool, that
he may he wise.

19. For the wisdom of this world is foolishness with God.
For it is written, He taketh the wise in their own crafti-

3 Matt.xxi. 13.

280 1 CORINTHIANS III. 18—23.

20. And again, The Lord knoweth the thoughts of the
wise, that they are vain.

There is a wisdom of this world, and a wisdom
which is not of this world, but of God. The wisdom
of this world begins and ends with this world ; has
that alone for its object. The wisdom which is of
God proceeds from above, and looks to things above.
It was the wisdom of this world which the wife of
Zebedee manifested, when she went to the Lord
Jesus with her sons, worshipping him, and desiring a
certain thing of him. (Matt. xx. 20.) And he said
unto her. What wilt thou? She saith unto him.
Grant that these my two sons may sit the one on the
right hand, and the other on the left, in thy kingdom.
The wisdom which is from above is that which Jesus
in his answer required of his disciples, " Whosoever
will be great among you, let him be your minister :
and whosoever will be chief among you, let him be
your servant.

It is this state of mind which Paul recommends
when he says, If any man among you seemeth to be
wise m this world, let him becoine a fool that he may be
wise. If any man among you takes to himself the name
or the appearance of wisdom, looks to himself and his
own credit, and not to the cause in which he is en-
gaged : let him become a fool, that he may be wise :
let him lay aside all such arrogance and self-seeking,
so that the men of this generation shall even call
him simple, and ignorant of his own interests, that he
may be wise in the siglit of God : " wise unto salva-
tion," because he seeks that first which alone is truly
valuable. It was in the like s])irit that our Lord

1 CORINTHIANS III. 18—23. 281

said, " Whosoever shall not receive the kingdom of
God as a little child, he shall not enter therein." ^
He must lay aside the wisdom of man, that he may
learn the wisdom of God. It has been taught us from
the beginning. For Job has written, He taketh the
wise in their own craftiness," And David hath writ-
ten. The Lord hioweth the thoughts of the wise, that
they are vain.^

The Corinthians therefore must learn not to judge
of a man by his boastings or pretensions, but rather
by his simplicity. To prefer others to ourselves in
honour,* in the sight of men is foolishness; but in the
sight of God is true wisdom. For how can they be
seeking first the kingdom of God and his righteous-
ness, who seek honour one of another, and not the
honour which cometh from God only ? ^

21. Therefore let no man glory in men. For all things
are yours ;

22. Whether Paul, or ApolloSy or Cephas, or the world,
or life, or death, or things present, or things to come ; all
are yours ;

23. And ye are Christ's; and Christ is God's.

To honour the teacher who shows the way of sal-
\ ation, is a sign that we set a value on salvation.
i'he apostle elsewiiere prescribes that such " be
esteemed very highly in love for their works' sake :" ''
chat they be " counted worthy of double honour,"
■' who labour in the word and doctrine."^ But such
is our nature, that where there is good, evil is always

1 Mark x. 5. 2 Job v. 13. ^ Ps. xciv. 11.

* Rom. xii. 10. ' John v. 44. ' 1 Tliess. v. 12, 13.

' 1 Tim. V. 17.

282 1 CORINTHIANS III. 18—23.

lying close at hand. Reverence for one, may end in
contempt of others. Esteem leads to rivalry, envy,
jealousy. And this was the present danger of the
church at Corinth. Therefore Paul writes, Let 7io
man glory in men : setting up Paul, or setting up
Cephas, or setting up Apollos, as if they were the
fountains of the truth to be believed or the faith to
be maintained, and not the mere channels through
which the word of God was conveyed. The source
of their faith, the real origin of their salvation, was
the love of God, who had designed to bring them to
the faith in which they were standing, and therefore
had given them the means that are needful to pro-
duce and support it. Fo?' all things are yours :
whether Paul, or Cephas, or Apollos ; whatever
teacher proclaims to you the word of God, or is set
over you to rule and to admonish, these were ordained
teachers for your sakes : and if they or any other
minister of the word should fail, the same love of
God which raised up these, would raise up others in
their stead, that ye might not perish for lack of
knowledge.

Nay, more than this ; even things which seem
most out of human reach, all are yours — the wo^'ld,
that portion of it which is expedient for you ; life,
that extent of it which is most desirable ; or death,
that manner, that season of it which God sees fittest :
all these are ordered for you, things present and things
to come, all are yours : all shall be made to contri-
bute to the same merciful purpose of God towards
you.

Thus he leads their thoughts from man to God :
that they may think less of the instrument, and more

1 CORINTHIANS III. 18--23. 283

of the first cause of their privileges. These things
:ire youi*s : and they are yours, because ^c are Christ's :
ye have devoted yourselves to him, and he "pur-
chased you with his own blood ;"" purchased all
which is to ensure the destiny he intends for you.
And these blessings cannot be taken from you, or
you deprived of them : because, as ye are Christ's, so
Christ is God's : the will and the power of Christ is
in fact the will and the power of God : and who can
prevent what he designs, or counteract what he
ordains? It is the Lord's own assurance, (John x.
27,) " I give unto them who hear my voice and fol-
low me, eternal life ; and they shall never perish,
neither shall any pluck them out of my hand. My
Father which gave them me is greater than all : and
none is able to pluck them out of my Father's hand.
I and my Father are one."

Therefore, " whoso glorieth, let him glory in the
Lord :" and learn to think of men as no more than his
ministers for his people's good. They are to be
valued " for the Lord's sake :" but not in the Lord's
stead. He is the real " author and finisher of our
faith :"9 if " he hideth his face, we are troubled," ^ and
vain is the help of man. "He is our life:"^ if he
takes away our spiritual breath, we die, and return to
our dust.

8 Acts XX. 28. 9 Heb. xii. 2.

1 See Ps. civ. 29. ^ Col. iii. 3.

284 1 CORINTHIANS IV. 1—5.

LECTURE LVI.

A FAITHFUL STEWARDSHIP REFERRED TO THE
JUDGMENT OF GOD.

1 Cor. iv. 1—5.

1. Let a man so account of us, as of the ministers of
Christ, and stewards of the mysteries of God.

The apostle had been showing how he and other
teachers of the gospel ought not to be accounted oil
It must never be forgotten that of themselves they
were nothing, and could do nothing. They were
"labourers together with God." They were but
instruments to perform his purposes ; ministers,
through whose teaching the people might repent
and believe the gospel.

He now expresses this by another term. Let us
be looked upon, he says, as the luinisters of CJmst,
and stewards of the mysteries^ of God, Stewards.
As "the eldest servant of Abraham's house, ruled
over all he had :"^ as Potiphar, in Egypt, made " Jo-
seph overseer over his house, and all that he had he
put into his hand:"- so God had entrusted the apo-
stles with the mysteries of his counsels, things which
had been kept secret from the foundation of the
world, that they might be disi)enscd for the benefit of
mankind.

2 Gcu. \xiv. 2. 2 Qen^ xxxix. 4.

I CORINTHIANS IV. 1—5. 285

For they were mysteries. The present state of
man is a mystery. The apostles explained it. " By
one man sin entered into the world, and death by sin :
and so death passed upon all men, for that all have
sinned."^ The future destiny of man is a mystery.
The apostles disclosed it. "We must all appear
before the judgment seat of Christ, that every one
may receive the things done in his body, according to
that he hath done, whether it be good or bad."*
The way of man's salvation is a mystery. It was
revealed to the apostles, " There is no condemnation
to them that are in Christ Jesus." ^ " For as by the
offence of one judgment came upon all men to con-
demnation : even so by the righteousness of one, the
free gift came upon all men unto justification of life."
Of these eternal and all important mysteries, the
apostles were stewards, as ministers of Christ, the
author of the salvation which they proclaimed.
And thus they were to be accounted of, not as if the
blessing was theirs to give, but as being the instru-
ments through which it was given : dispensing what
was not their own, but what God in his mercy had
committed to them, for the good of the household of
faith.

And this leads the apostle to speak of his respon-
sibility. He cannot think of the importance of his
office, without thinking of the account which must be
rendered.

2. Moreover it is required in stewards, that a man he
found faithful,

3. But with me it is a very small thing that I should he

3 Rom. V. 12. * 2 Cor. v. 10. 3 Rom. viii. 1 ; v. 18.

286 1 CORINTHIANS IV. 1—5.

judged of you ^ or of marCs judgment : yea, I judge not mine
own self

4. For I know nothing by myself: yet am I not hereby
justified: but he thatjudgeth me is the Lord,

It is required of a steward that he dispense to
each his portion in due season : that he deny to none
what God has revealed for all : that he give not to
one what is intended for another : but deal to every
man according as his state shall be. If Paul, when
brought before Felix, had not reasoned with him " of
righteousness, and temperance and judgment to
come ;" ^ he would not have been ^faithfid steward :
he might have led Felix to suppose that there was
no future judgment, or that a man might stand in
the judgment without righteousness and temperance.
If when asked by the goaler at Philippi, "What
must I do to be saved ?"^ he had merely replied, ".Do
justly, and love mercy, and walk humbly with thy
God :" ^ he would not have been a faithful steward :
he would have delivered but a portion of the truth
committed to his charge. But when reviewing his
ministry at Miletus, he was able to say, " I take you
to record this day, that I am pure from the blood of
all men. For I have not shunned to declare unto
you all the counsel of God." ^ And thus he was a
faithful steward.

Yet was he not hereby justified. Though he knew
nothing by himself i^ i. e., though his conscience
acquitted him ; yet conscience partakes of human

° Acts xxiv. 25. 7 Acts xvi. 30. « Micah vi. 8.

9 Acts XX. 26.

* i. e. Against himself: Oi/^ev avvoila e/javTut.

1 CORINTHIANS IV. 1—5. 287

frailty, and he might deceive himself. There was
one master, to whom he must stand or fall. He that
jiidgcth 7116, is the Lord.

This is spoken under a strong- but just sense of
the infirmity of the heart. " Who can tell how oft
he offendeth ?" " Happy is he that condemneth not
himself in that thing which he alloweth."* "If the
light that is in thee be darkness, how great is that
darkness 1"^ Paul would remember the time, when
he " verily thought within himself that he ought to
do many things contrary to the name of Jesus of
Nazareth." * The light that was in him, the principle
he then acted on, was darkness. He allowed himself
in that which was his condemnation ; and therefore
he says here. With me it is a very small timig to he
judged of you^ or of maiis judgment : yea^ I judge not
mine own self How many, we may believe, have
fatally deceived themselves and others, when whilst
professing to be "doing God service,"* they have in
fact been following the impulse of their own feelings,
the desire of their own hearts ! How many ministers
of Christ have dispensed the word unfaithfully, their
conscience meanwhile excusing and not accusing
them ! They have bound those whom they ought to
have loosed, or loosed those whom God did not
authorise them to absolve : they have made hearts
sad, which God did not make sad f they have allowed
others to depart in peace, whom they ought to have
warned of danger; because "a deceived heart has
turned them aside," ^ and made them unfaithful
stewards of the mysteries of God.

' Rom. xiv. 22. » Matt. vi. 23. * Acts xx\d. 9.

5 John xvi, 2. See Luke ix. 15. ^ Ezek. xiii. 22.

' Isa. xliv. 20.

288 1 CORINTHIANS IV. 1—5.

With a strong sense of this evil upon his mind, St.
Paul concludes,

5. Therefore judge nothing before the time, until the
Lord come, who both will bring 'to light the hidden things
of darkness, and will make manifest the counsels of the
hearts, and then shall every man have praise of God.

In his epistle to the Philippians, Paul speaks of
some who " preached Christ out of envy and strife." ^
These might have the praise of men: were very
likely to possess it, because preaching out of strife,
they w^ould have a party on their side. Those who
took the part of Korah against Moses, called his
company "the people of the Lord."^ Paul also speaks
of others who might have the gift of prophecy, and
understand all mysteries and all knowledge, and yet
"have not charity." i These too would have the
praise of men ; for men would be instructed by their
knowledge, and gratified by their talents, and might
not be aware of the evil which was lurking in the
heart. We are not to suspect what is unseen. But
our imperfect acquaintance with the counsels of the
heart may make us moderate and cautious in our
judgments, and slow to set up one at the expense of
another. The enemies of Paul at Corinth, cast
reproach upon him, and exalted other teachers in his
stead. He warns them that man's judgment may be
very erroneous ; God may see much to approve, when
they saw something to condemn. God may see
much to condemn in what men are too ready to ap-
plaud. Therefore judge nothing before the time, until
the Lord come, who will make manifest the counseU of

8 Phil. i. 15. 9 Numb. xvi. 41. M Cor. xiii. 1—3.

1 CORINTHIANS IV. C— 13. 289

fhe heart: and then shall eveiy man have jyimise of
God. " Every man shall receive according as his
work shall be." And they will often receive most,
who have been least applauded amongst men : whose
meekness has been mistaken, whose merit has been
obscured by that humility which is in the sight of
(rod of great price. Then it will be seen who has
most sincerely endeavoured, without envy or strife,
without self-seeking or private interests, to promote
the cause of the Gospel, and the salvation of mankind.

LECTURE LVII.

THE CORINTHIANS WARNED AGAINST PRIDE AND
SELF-COMPLACENCY.

1 Cor. iv. 6—13.

6. And these things, brethren, I have in a figure trans-
ferred to myself and to Apollos for your sakes ; that ye
might learn in us not to think of men above that which is
written, that no one of you be puffed up for one against
another.

With that charity which avoids giving needless
[)ain, Paul had withheld the names of those at
Corinth, who formed parties, and claimed distinction.
He used, instead, his own name and that of Apollos,
when he asked, (ii. 5,) " Who then is Paul, or who is
Apollos, but ministers by whom ye believed ?" If
even they are to be thought no more of, than us

290 1 CORINTHIANS IV. 6—13.

instruments in the hand of God, as mere husband-
men, tillers of the ground, who could not secure an
increase to their labour : still more unreasonable
would it be to think of other men above that which had
been written and prescribed as the line which they
ought to observe : to be 'puffed up for one against
another, as if they were lords instead of stewards :
authors of the gift, instead of the channels through
which it flowed.

For he might ask of one of these self-exalted
teachers, as in truth he might ask of any individual
member of the church,

7. For who maketh thee to differ from another ? and
what hast thou that thou didst not receive ? noiv if thou
didst receive it, why dost thou glory, as if thou hadst not
received it ?

Whatever they possessed or boasted of, it could
only have been received from God; so that not
unto them, not unto themselves, but unto God must
be all the praise. Had they wisdom? It is God
" who giveth wisdom unto the wise, and knowledge
to them that know understanding." ^ Had they elo-
quence ? That will fail like seed cast by the wayside,
unless the Lord open the heart that it attend unto
the words spoken.^ Had they success? This too is
from the Lord : he " gives the increase :" it is with
the spiritual as with the natural husbandry, " I, saith
the Lord, I caused it to rain upon one city, and
caused it not to rain upon another city : one piece
was rained upon, and the piece whereupon it rained
not withered." 3

> Dan. ii. 21. " Acts xvi. 14. ^ Amos iv. 7.

1 COT^TNTPTIANS IV. 6—13. 291

This is forgotten, when the people olory in their
teacher, or the teachers in their people. The ten-
dency of such boastinp:, such pffffiriff up of one against
another, is to keep out of sight " the lord of the
harvest," on whom alone it must depend, whether
the most skilful teaching, or the most zealous labours,
l)ring the expected return. Therefore, when Paul
and Barnabas came back to Antioch, after a visit to
the principal districts of Asia, and gathered the
church together that they might report the progress
rliey had made,* they " rehearsed " (we are told)
'' all that God had done with them." They did not
relate what they had done for God, but what God
had done with them : how he had opened a door of
faith unto the Gentiles. It could not be alleged
against these, as against the boasters at Corinth, Now
ifthoti didst o^eceive it, why dost thou glory as if thou
hadst not received it f as if by thine own power or
lioliness thou hadst caused this man to cease from
evil, or that man to learn to do well ?

But they were proud and self-satisfied.

8. Now ye are full, now ye are rich, ye have reigned as
Jungs without us: and I would to God ye did reign, that
ve also mhjht reign with you.

They had exalted themselves, and held the apostle
in contempt. They had boasted of themselves that
tliey were rich, and had need of nothing : that they
wQve fidl, had all things, and abounded; they wanted
no counsel : they assumed power and honour : they
reigned as kings. And would to God ye did reign^
^ays the apostle seriously : would to God that ye

.♦ Acts xiv. 27.

u 2

292 1 CORINTHIANS IV. 6—13.

were really deserving of such honour : we would be
" partakers of your joy :" we would reign with you,
and ye should be " oui- glory and crown of rejoicing."
Nothing could be more gratifying to us, than to see
you possessed of true riches, real abundance, and that
honour which cometh from God : the sight of it
would raise and exalt us : because ye were honoured,
we should be honoured also. And, truly, we have
much need of some such comfort. Very different
are our circumstances now. Our reign is not yet
come. At present our honour is reproach; our
riches, poverty ; and our throne, a prison.

9. For I think that God hath set forth us the apostles
last, as it were appointed to death : for we are made a
spectacle unto the world, and to angels, and to men.

10. We are fools for Christ's sahe, hut ye are wise in
Christ ; we are weak, hut ye are strong ; ye are honourable,
hut we are despised.

11. Even unto this present hour ice both hunger, and
thirst, and are naked, and are buffeted, and have no certain
dwelling-place ;

12. And labour, working with our own hands : being re-
viled, we bless ; being persecuted, we suffer it :

13. Being defamed, we intreat : we are made as the filth
of the world, and are the off-scouring of all things unto this
day.

This was the condition of the apostles. They were
treated as the last, the lowest or vilest, of men : as
appointed unto death : deserving nothing else : as
when the multitude at Jerusalem lifted up their
voices against Paul,* and said, "Away with such a
fellow from the face of the earth : for it is not fit

5 Acts xxi. 22.

1 CORINTHIANS IV. 6—13. 293

that he should live." It could not be otherwise, con-
demning as they did the evil ways which men had been
used to practise, and considered innocent: or exposing
the vanities in which they had been bred up, and
which they held in esteem. " Turning the world up-
side down," they could not but be buffeted, and reviled,
and 'persecuted, by those who had their interest in the
world. Such as Demetrius at Ephesus,^ who stirred
up " the workmen of like occupation," warning them
of the danger which threatened their craft, if Paul
should " persuade and turn away the people, saying
that they be no gods which are made with hands."
Or such as those at Philippi,^ who " when they saw
that the hope of their gain was gone" through
Paul's means, " caught Paul and Silas, and drew
them into the market-place, unto the rulers : when
the multitude rose up together against them ; and
the magistrates rent oft* their clothes, and commanded
to beat them."

This is our state, says Paul to these Corinthians ;
very different from that which ye seem to court or
admire. And thus he delicately reminds them that
they were in great danger, if they looked for tem-
poral privileges or man's applause : or regarded pre-
sent comforts as the thing chiefly to be desired.
Not, however, that he repined, or murmured : he
was enabled, " in whatever state he was, therein to
be content ;" nay, to " joy in tribulations also ;"
knowing how the Lord had said, " Blessed are ye,
when men shall revile you, or persecute you, and say
all manner of evil against you falsely for my sake.
Rejoice and be exceeding glad; for great is your
6 Acts xix. 24—27. ^ Acts xvi. 19—22.

294

1 CORINTHIANS IV. 14— '21.

reward in heaven."" Looking to this assurance, h(
was able, when defamed, to entreat ; when reviled, t{
bless ; when persecuted, to stiffer it ; knowing that hi^
" light affliction, which was but for a moment, shoulc
work for him a far more exceeding and eternal weigh^
of glory." ^

LECTURE LVIIL

THE CORINTHIANS REMINDED OF THEIR OBLIGJ
TIONS TO PAUL, AND OF HIS AUTHORITY,

1 Cor. iv. 14—21.

14. I write not these things to shame you, hut as my bi
loved sons I warn you.

15. For though ye have ten thousand instructors in Christ
yet have ye not many fathers ; for in Chrint Jesus hat
I begotten you through the gospel.

16. Wherefore I beseech you, be ye followers of me.

1 7. For this cause have I sent unto you Timotheus, whi
is my beloved son, and faithful in the Lord, who shall bring
you into remembrance of my ways which be in Christ,
I teach every where in every church.

Elsewhere, as well as here, Paul speaks of Timoth]
as "his own son in the faith :"^ and of Onesimi
" whom he had begotten in his bonds :" '^ i. e. whoi
he had converted whilst a prisoner at Rome. In tl
same spirit he reminds the Corinthians, who wei

8 Matt. V. 11.
1 1 Tim. i. 2.

9 2 Cor. iv. 17.
- Philemon 10.

1 CORINTHIANS IV. 14—21. 295

treating liiiii witli no filial love or reverence, that
through him they had received their spiritual life :
and could never owe to any other instructor what
they owed to him : for in Christ Jestcs he had begottc7i
them through the gospel.

And yet we are told, that they who receive Jesus
as the Christ, " are born, not of blood, nor of the will
of the flesh, nor of the will of man, but of God." '
This is an imdoubted truth. " Paul plants, and
Apollos waters : but it is God who giveth the in-
crease." * The spiritual children, as well as the chil-
dren of the flesh, " are an heritage and gift that
cometli of the Lord."* Whether we speak of the
natural or the spiritual being, God alone supplies
" the breath of life." Paul was no more than the
minister, through whom they had believed. But
then he was that minister: God had rendered him
the instrument of new life to them ; the channel of
a blessing for which it was impossible to make an
adequate return. Had there been in the children
the spirit which animated the father, they could
never have cast reproach upon one to whom they
owed so much : even their ownselves.^ For how
affectionately he speaks, grieving over the rebuke
which it was his duty to convey ! / write not these
things to shame you, but as my beloved sons I warn
you.

It was a part of the same paternal tenderness,
that he sends Timotheus, to regulate what was dis-
orderly, and bring to their remembrance the rules
which he had prescribed. He delayed his own

^ John i. 13. 4 Ch. iii. 6.

5 Ps. cxxvii. 3. ^ Philemon 19.

1 CORINTHIANS IV. 14-21.

coming, that it might be a joyful coming. And oi
this, too, the enemy made advantage.

18. Now some are puffed up, as thovgh I would not come
to you.

19. But I will come to you shortly, if the Lord will, am
will know, not the speech of them which are puffed up, but\
the power.

20. For the kingdom of God is not in word, hut in^
power.

In no respect is the kingdom of God hi word\
alone. It was not by word, but by " demonstration]
of the Spirit and of power," that the kingdom of
God was set up throughout the world. God wrought
with the apostles by wonders and signs and mighty]
deeds, and so proved that he was with them of
truth. It would not have been enough that theyj
should go into all nations, preaching the Gospel to
every creature, if they had shown no signs of power, .
confirming their words. mM

And again, it is not in word alone that any man '
can have an interest in the kingdom of God. Unless
it has been brought in power to his heart, so as to ,
" overcome the world and the things that are in th(
world," so as to take his affections from things b(
low, and fix them on things above, he has not the
kingdom of God within him. We know the words
of Christ : " Not every one that saith unto me, Lord,J
Lord, shall enter into the kingdom of heaven, but
he that doeth the will of my Father which is inj
heaven." ^

This, however, is not the principal meaning of St.
Paul here. He intends to put his Corinthian rivals
7 Matt. vii. 21.

]

1 CORINTHIAIVS IV. 14—21. 297

to the proof, whether they have the authority of God,
or not, to justify tlieir opposing him. The magicians
at the court of Pharaoh were great in word^ and imi-
tated for a while the wonders wrought by Moses.
But at length their power failed : and they were
forced to confess before Pharaoh, " This is the finger
of God."^ The prophets of Baal were great m word :
but Elijah put them to the proof ; challenged them
to meet him in sacrifice, and said, " Call ye on the
name of your gods, and I will call on the name of
the Lord : and the God that answereth by fire, let
him be God." ^ He was show n to be great in power,
when the fire came down from heaven, and con-
sumed the sacrifice which he had prepared ; so that
conviction overcame the rebellious people, and they
exclaimed, " The Lord, he is the God ; the Lord, he
is the God." So Paul says here concerning his ene-
mies at Corinth, / will know, not the speech of them
which are puffed up, but the power. It shall be seen,
whether God is with them, as he is with me, whom
he sent to be his apostle unto the Gentiles. If we
had word only to produce in proof of our commis-
sion, we might " speak with the tongues of men and
angels," yet might not be effectual to pull down the
strong-holds of Satan. But it has pleased God that
his kingdom should " come with power : " he has
wrought by our hands " miracles and wonders among
the Gentiles;"^ and thus it shall be seen, whether
they who are piffed up as though I woidd not come to
you, have the authority to which they pretend,
or no.

8 Exod. viii. 7, 18, 19. « 1 Kings xviii. 24—39.

^ Acts XV. 12 : XL\. 11.

298

1 CORINTHIANS IV. 14—21

Still he had rather visit them as a tender father,
anxious to assist and encourage his children, than
as one who must exercise his authority, and correct]
their misdoings.

21. What icill ye ? shall I come unto you with a rod, or\
in love, and in the spirit of meekness ?

Paul would bring them to repentance, if possible,
by love, and not through fear. He w^ould prove his]
apostleship by meekness and gentleness, and not b]
the exercise of the superhuman power with which!
he was entrusted. And we do not wonder at these)
his sentiments. They were part of the renewed!
mind : an example of what he prescribes to others.
" The servant of the Lord must not strive, but be]
patient, gentle unto all men."^ They were, too, th(
sentiments of a man conscious of his own infirmities,
and therefore ready to make allowance for the in-
firmities of others. Still more, he was thus imitating
that unspeakable mercy, which God himself shows
to his rebellious creatures : whose words are, " Turn
you at my reproof:" " Turn yourselves, and live ye.
For why will ye die, O house of Israel !" ^ It is not
for man to cherish wrath or indignation, when " the
Lord is thus merciful and gracious, slow to anger,
and plenteous in mercy. He will not always chide ;
neither will he keep his anger for ever. Like as a
father pitieth his children ; so the Lord pitieth them
that fear him. For he knoweth our frame, he
remembereth that we are but dust."*

« 2 Tim. ii. 24. ^ Pfov. i. 23 ; Ezek. xviii. 31, 32.

' Ps. ciii. 8, 14.

1 CORINTHIANS V. 1—5. 299

LECTURE LIX.

THfi SIN AND PUNISHMENT OF A MEMBER OF
THE CHURCH AT CORINTH.

1 CoR. V. 1—5.

1. It is reported commonly that there is fornication,
among you, and such fornication as is not so much as
named among the Gentiles, that one should have his father s
wife.

2. And ye are puffed up, and have not rather mourned,
that he that hath done this deed might be taken away from
among you.

It had been brought to St. Paul's knowledge, that
one of the members of the church at Corinth was liv-
ing in the shameful manner he describes ; and was
allowed, notwithstanding, to continue a member of the
church. Is this, he asks, a church which can be
boastful, and proud of its state and character ? Pride
would be unbecoming a company of christian men
in any case : for if they have more, or do more,
than others, what have they which they have not re-
ceived ? ^ But for men to be haughty and puffed up,
among whom a sin of this kind exists, is unreason-
able beyond all common measure. There ought
rather to be a general mourning and humiliation :
there ought to be no rest till he that hath done this
deed be taken away from among those whom he cor-
rupts and disgraces.

1 Ch. iv. 7.

300

1 CORINTHIANS V. 1—5.

Therefore, as the apostle of Christ, as having au
thority to command, and power to enforce his au-
thority, he gives them his solemn injunction how t
act. Though absent in body, he would he present with
them in spirit: his spirit would be as it were
amongst them when they cleared themselves fro:
this impure contagion.

re i

3. For I verily, as absent in body, but present in spirit,
have judged already, as though I were present, concerning
him that hath so done this deed,

4. In the name of our Lord Jesus Christ, when ye are
gathered together, and my spirit, with the power of ourKL
Lord Jesus Christ, ™1

5. To deliver such an one unto Satan for the destruction
of the flesh, that the spirit may he saved in the day of thi
Lord Jesus.

Our Lord had said, (Matt, xviii. 1 8,) " If two oi
you shall agree on earth touching any thing that y(
shall ask, it shall be done for them of my Father]
which is in heaven. For where two or three arel
gathered together in my name, there am I in the
midst of them."

Here was a proper occasion to claim this promise.
Here was a great scandal : a direct transgression ol
the law. What would the surrounding heathen i
judge concerning a society which professed a purity]
of morals unheard of among the Gentiles, yet per-
mitted a practice to exist which even the Gentiles i
would abhor?

An example must be made, and this wicked per-
son cut off from the church in which he had no lot
or portion. Paul had judged, therefore, according to
the authority committed to him, concerning him who

1 CORINTHIANS V. 1—5. 301

hath so done this deed : he had judged, that solemnly,
and collected in a body, ?Ji the name and loith the
poiver of our Lord Jesus Christ, they should deliver
such an one unto Satan for the destruction of the flesh.
They should separate him from that church over
which Satan cannot prevail or rule, as one who was
no longer entitled to the protection it enjoys.

The church consists of those who are in covenant
with Christ Jesus, having received him, and believing
in his name. Those who are within that covenant,
are taken out of Satan's power. He is " the strong
man armed, who keepeth his palace and his goods,
till a stronger than he come upon him, and overcome
him, and divide the spoils." ^ Thus the people of
God, the disciples of Christ, are rescued from the
power of Satan. But when the captive thus rescued
offends against the laws of his deliverer, he with-
draws himself from his guardianship : the deliverer
no longer exerts his power to preserve, and the
transgressor falls back into the hands of " the strong
man armed." The destruction of the flesh may en-
sue. Satan had power against Job, to the destruc-
tion of the flesh. ^ The Lord said unto Satan, " Be-
hold, he is in thine hand. But save his life. So
went Satan forth from the presence of the Lord, and
smote Job with sore boils from the sole of his foot
unto his crown." This was permitted in the case of
Job, to prove his patience. A like infliction might
be designed in the case of this offender, to bring him
to repentance. Deliver him to Satan for the destruc-
tion of the flesh, that the spirit may he saved in the day
of the Loi'd Jesus.

2 See Luke xi. 21. 3 Job ii. 6, /.

302

1 CORINTHIANS V. 1—5.

There was, indeed, no security for such a result
This man's situation was different from that of Jol
whose " name was in the book of life :" who wj
one of those who "loved God," and therefore foi
whose final " good all things shall work together.'
Job was one of those whom Satan might " send
messenger to buffet,"^ but whom he could not injure
or destroy. In this man, there was no proof of sucl
a state ; the evidence w^as all the other way ; thei
was too much reason to fear that he was transgress
ing the commandments of Christ, because he nevei
really belonged to him. ^ Still there w\is hope. Suf-^
fering under the destruction of the flesh, he might
turn unto the Lord, that he might have mercy upoi
him, and to our God, that he might abundantb
pardon. He might exclaim, in the language of tb
prophet, " Wherefore doth a living man complain,
man for the punishment of his sins ? Let us searcl
and try our ways, and turn unto the Lord our Godi
Let us lift up our heart with our hands unto Goc
in the heavens."'^ Thus the spirit migJit he saved ii
the day of the Lord Jesus,

There is, indeed, no necessary or sure connexioi
between suffering and repentance. Many are rathel
hardened, than softened, by affliction. But in th(
providence of God it sometimes happens that distress
of mind or anguish of body become the outwan
means of bringing the heart to humble itself before
God : from whose power, a man feels, there is n(
escape, and who may change temporal into everlast'

lUGf sorrow.

* Koni. viii. '2S.
6 1 John ii. 19.

* 2 (-or. xii. 7.
7 Lam. iii. 39—41.

1 CORINTHIANS V. 6—13. ;3()3

Paul looks to such an effect of the punishment
which he denounces against this Corinthian offender.
But, at all events, he must not be suffered to dis-
grace the church, or give occasion to the enemies of
God to blaspheme, as if one who professed and called
himself a Christian, could remain a wilful sinner.
" For God hath not called us unto uncleanness, but
unto holiness."^ "And let every one that nameth
the name of Christ, depart fi'om iniquity." ^

LECTURE LX,

THE SOCIETY OF THE WICKED MUST BE
ABANDONED.

1 Cor. v. 6—13.

6. Your glorying is not good. Know ye not that a little
leaven leaveneth the whole lump ?

The Corinthian Christians took much upon them-
selves. They boasted as if they could receive nothing
and learn nothing from the apostle : were in no need
of his counsels. Such glorying could not he good in
any case. "For if a man think himself to be some-
thing, when he is nothing, he deceiveth himself."^
But least of all could those glory, who permitted a
scandal like that which Paul had been condemn-

8 1 Thess. iv. 7. ^ 2 Tim. ii. 19.

1 Gal. vi. 3.

304

1 CORINTHIANS V. 6—13.

ing to exist among their company. Know ye n
that a little leaven leaveneth the whole lump f To su
fer such an evil amongst them, degTaded the who!
christian body : in the same manner as a small por-
tion of bad leaven is sufficient to alter the whole cha-
racter of the mass into which it is admitted.

The principle of the gospel is, that the believer i
Christ is redeemed from all iniquity, and brough
over to the service of God : from a state of dis-
obedience, converted to obedience. It was a con-
tradiction of that principle to suppose that a man
could remain a member of Christ, while living in wil-
ful transgression of God's law. " He that committeth
sin is of the devil." " Whosoever is born of God
doth not commit sin ;"- allows himself in no habitual
wickedness. To associate with a wilful transgressor
as with a christian brother, was to annul and make
void this principle : it was to maintain a principle
widely different : namely, that a man might continue
in sin, and yet enjoy the favour of God. Such a case
would as certainly corrupt the whole body, as a por-
tion, though a small portion, of bad leaven would
corrupt the whole lump into which it was introduced:
or as surely as any leaven used at the season of thi
passover would violate the commandment of the la
If they meant to preserve their christian character,
they must clear themselves of all such examples and,
all such principles.

7. Purge out therefore the old leaven^ that ye may he
new lump, as ye are unleavened.^ For even Christ ou
passover is sacrificed for vs :

2 1 John iii. 9.

5 As ye are bound by your christian profession to be a new]
lump, pnre from the leaven of corruption.

I-

1 CORINTHIANS V. 6—13. 305

8. Therefore let us keep the feast, not with the old leaven ^
neither ivith the leaven of malice and wickedness ; but with
the unleavened bread of sincerity and truth.

There was a reason to abstain from sin, and abhor
it. The mention of unleavened bread reminds him of
the Passover, when such bread alone was allowed.*
And that reminds him of the real passover, the "true
Paschal Lamb," which was slain to take away the sin
of the world. Christ our passover is sacrificed for us.
When the destroying angel visited the land of Egypt
the Israelites took each of them a lamb, " a lamb for
a house," and sprinkled its blood upon their doors :
that the angel of death, when he saw the blood, might
pass over their houses and spare them.^ This was a
type of Christ our passover, through whom we trust
that God may pass by our guilt, and account us
righteous before him at the great day. But the sin
which he will pass by, is sin forsaken, sin repented of:
therefore let us keep the feast, not with the old leaven of
our unchanged unconverted nature, neither with any
sort of malice or wickedness in our heart : but be as
that unleavened bread which at the time of the Pass-
over the law required and God approved : let all be
sincerity of obedience and truth of purpose, without
mixture of evil.

But this could not be, if they allowed^ heinous
sinner to remain amonofst them : an offence, which all
the apostle's former instructions had forbidden.

9. / wrote unto you in an epistle not to company with
fornicators:

10. Yet not altogether with the fornicators of this world,

* Ex. xii. 15. 5 Ex.xii. 23.

306

1 CORINTHIANS V. 6—13.

or with the covetous^ or extortioners, or with idolaters ; fo
then must ye needs go out of the world.

He had written to them (as it would appear
some former epistle, not to associate with any who
refused to forsake sin. He now explains, that he l^^i^l
not meant to forbid their having any dealings with
the Gentiles around them who lived according to the
course of that evil world, out of which they were no
delivered, and who practised without remorse tb
sins of uncleanness, covetousness, extortion, and
idolatry. Surrounded as they were by heathen wick-
edness, they must needs go out of the world if they
were never to keep company Avith such offenders.
Besides, as he adds presently, with the heathen hf |
had no concern. It was not his business to judge
them. They w^ho " sinned without law," would be
judged without law, by that master before whor^J
they must stand or fall.^ What he had writtej|
related to those who had been baptized into the faith
of Christ, and therefore professed a different principle.
If these trangressed the law, which in baptism they
pledged themselves to obey, other Christians must
avoid them ; refuse to be associated with them 1(
they suffer by the contagion.

11. J^ut now I have written unto you not to keep coi
pany, if any man that is called a brother be a fornicator,
covetous, or an idolater, or a railer, or a drunkard, or
extortioner : with such an one no not to eat.

1 2. For what have I to do to judge them also that ai
without ? do not ye judge them that are within ?

Rom.

12; xiv. 4.

1 CORINTHIAISS V. 6-13. 307

13. But them that are without God judgeth. Therefore
put away from among yourselves that wiched person.

An injury would be done to the cause of the gos-
pel, if it could be supposed that one living in habits
of impurity, or covetousness, or idolatry, or evil-
speaking, or drunkenness, or extortion, could be
reckoned among Christians. And these would be in
danger, if they were to keep company with such a
wilful transgressor of the law by which all were
bound. Heathens who so lived, though offending
against the law of God, violated no profession. They
were not like those who said, " I go, sir, but went
not."^ Not like those who " professing to know God,
in works deny him :"^ and by their unfaithfulness
" crucify the Son of God afresh, and put him to an
open shame." ^ Such wicked persons ixiVi^ih^ shown
that they have neither part nor lot in the redemption
that is in Christ Jesus : they must be excluded from
the kingdom of God on earth, lest they should sup-
pose they can have any share of it in heaven. That
kingdom is prepared for those, who " denying ungod-
liness and worldly lusts, live righteously, soberly, and
godly, in this present world." ^ But "into it there
sliall in no wise enter anything that defileth, or
worketh abomination, or maketh a lie." For none
who are such " are written in the Lamb's book of life." 2

It is an awful reflection, how many among those
who profess and call themselves Christians would fall
under the apostle's censure here : — with such an one

' Matt. xxi. 30. s Tit. i. 16.

Heb. vi. 6. ^ Tit. ii. 12.

2 Rev. xxi. 27—29.

308

1 CORINTHIANS VI. 1—11

no not to eat. But thus is Scripture fulfilled ; which
has too plainly warned us, that " many are called, but^
few chosen."'

LECTURE LXL

THE CORINTHIANS REMINDED OF THE HOLINESS]
REQUIRED OF THEM.

1 Cor. vi. 1—11.

1. Dare any of you, having a matter against another,
go to law before the unjust, and not before the saints ?

2. Do ye not hnow that the saints shall judge the world?
and if the world shall be judged by you, are ye unworthy
to judge the smallest matters ?

3. Know ye not that we shall judge angels ? how much
more things that pertain to this life ?

4. If then ye have judgments of things pertaining to this
life, set them, to judge who are least esteemed in the church.

5. / speak to your shame. Is it so, that there is not a
wise man among you ? no, not one that shall be able to judge
between his brethren ?

6. But brother goeth to law with brother, and that before
the unbelievers.

We can easily suppose that a heathen magistrate
would express surprise, if a cause between two
Christians were brought before him. These Chris-
tians, he would say, profess to be seeking a king-
dom which is not of this world. But the things of
^ Matt. XX. 16 ; xxii. 14.

1 CORINTHIANS VI. 1—11. 309

this world have still charms for them. One defrauds
his brother of them. And the brother is not con-
tent to lose them: he seeks the same remedy of law
that we seek, whom they call unjust^ and wibelievers.
They profess to love one another as themselves ; to
treat all as they would desire to be treated: but
these are mere words : we see that brother goeth to
law with brother.

Thus the christian name would be brought into
discredit, and the cause of Christ be hindered. Paul
rebukes them sharply, for acting thus unworthily. For
first, he says, they might have judges amongst them-
selves: and those might be set on this work, being a secu-
lar work, who are least esteemed in the church : least use-
ful in spiritual things: least enriched with " utterance
and knowledge."^ Surely among those who so prided
themselves on their wisdom, might be found a wise
man that should be able to judge between his brethren.
For, what magnificent things had the Lord said
concerning his people ! (Matt. xix. 27.) " In the
regeneration, when the Son of man shall sit in the
throne of his glory, ye also shall sit upon twelve
thrones, judging the twelve tribes of Israel." Thus
the very " angels that sinned, and kept not their
first estate,"^ shall be judged by those who sit with
Christ upon his throne : and surely things that 'per-
tain to this life may be directed by men for whom
such signal honour is reserved : if the world shall be
judged by you, are ye unwm^thy to judge the smallest
matters f

7. Now therefore there is utterly a fault among you,
1 Ch. i. 5. 2 2 Pet. ii. 4. Jude 6.

310

I CORINTHIANS VI. 1—11.

because ye go to law one with another. Why do ye not rather
take wrong ? why do ye not rather suffer yourselves to he
defrauded ?

8. Nay, ye do wrong, and defraud, and that your
brethren.

Rather than draw down reproach upon the chris-
tian cause, why do ye not rather submit to suffer
wrong? Was there no meaning in those words of
their heavenly Lord, " If any man will sue thee at
the law, and take away thy coat, let him have thy
cloak also? And whosoever shall compel thee to go
a mile, go Avith him twain." ^ There is a time,
when a christian spirit will yield a just claim rather
than pursue it : when a man will refuse to " seek
his own,"* lest he should, in seeking it, injure that
which is dearer to him than his own. ,

But even this is not the worst. Where there isal
an injury, there must be an author of the injury. '
Nai/, ye do wrong, and defraud, and that your
brethren. It was needful to remind them of what
they seemed to have forgotten : that they were
called to holiness and righteousness : " cleansed from
their old sins,"^ that they might walk in newness
of life, as " a peculiar people, zealous of good
works."

9. Know ye not that the unrighteous shall not inherit the
kingdom of God? Be not deceived: neither fornicators,
nor idolaters, nor adulterers, nor effeminate, nor abusers
of themselves with mankind,

10. Nor thieves, nor covetous, nor drunkards, nor re-
vilers, nor extortioners, shall inherit the kingdom of God.

3 Matt. V. 39.

Ch.

See 2 Pet. i. S, 9.

1 CORINTHIANS VI. i— 11. 311

11. And such were some of you : but ye are washed^ but
ye are sanctified, but ye are justified in the name of the Lord
Jesus, and by the Spirit of our God.

Thus lie reminds them, how they had been de-
livered from a fetate which God looks upon with
abhorrence, and placed in a state acceptable to him.
At their baptism, they had been washed in the blood
of Christ, which cleanseth from all sin: they had
been freed from condemnation, and accounted of God
amongst his people: they had received the gift of
the Holy Ghost, to renew them in the spirit of their
minds, and make them " meet to be partakers" of
the heavenly inheritance.^ But of this they could
not partake, without such meetness, such sanctifica-
tion, such new heart and right spirit: for the un-
righteous shall not inherit the kingdom of God, If
they did wrong, and defrauded, it was proof that they
had not continued stedfast in the faith; for they
" lacked those things " which must never be lacking
in God's children,^ and without which " an entrance
could not be ministered to them into the kingdom
of their Lord and Saviour." Let them not he de-
ceived in this, by the suggestion of their own cor-
rupt hearts, or the false teaching of treacherous
brethren.

If, however, we learn here the danger of being
thus deceived, and so falling back into sins from
which the grace of God is intended to deliver us:
we also learn the power and efficacy of that grace.
Such ivere some of you. So the apostle says to these
Corinthians : ye had followed the devices of the flesh
and of the mind, and in your former ignorance had
« Col. i. 12. '2 Pet. i. 9—11.

312 1 CORINTHIANS VI. ]— 11.

been given up to all the evil practices into which a
corrupt nature would lead you. But ye are such no
longer. Ye are washed, ye are sanctified, ye are jus-
tified in the name of the Lm'd Jesus and by the Spirit
of our God, That has come to pass in your case,
which the prophet seemed to speak of as impossible;
when he says, " Can the Ethiopian change his skin,
or the leopard his spots ? Then shall that man do
good, who has been accustomed to do evil."^ But
" what is impossible with man, is possible with
God :"^ and in his Gospel he has made provision for
putting off the old nature, which is corrupt accord-
ing to the deceitful lusts; and for putting on the
new nature, " which after God is created in righte-
ousness and true holiness."^ And this is no vain
boast, no matter of mere words. The apostle points
to this picture, and to that. Such were some of you:
but such ye are no longer. Ye have shown by your
example, that as a man must be " born of water
and of the Spirit,"^ that he may enter into the king-
dom of God: so he may be thus new born, and
therefore fitted for that kingdom.

These things are written alike for our warning •
and encouragement. The warning is clear. A1?^o^(?■|
ye not, that the unrighteous, the unholy, the sensual,
shall not inherit the kingdom of God f But so like-
wise the encouragement is plain. For one who by
God's grace is alarmed by the warning, may reflect ,
within himself after this manner : such am I. I hav^ll
offended in those very things of which the apostle '

8 Jer. xiii. 23. 9 Matt. xLx. 26.

1 Eph. iv. 24. « John iii. 2—5.

1 CORINTHIANS VI. 12—20. 313

speaks. But so had some of those to whom he was
writing. They had been pardoned : their sins washed
out. I too may receive pardon. They had beenyw.y^z/?efl?.
I too may be justified. They had been sanctified. I
too may become " a new creature." The habit of
wickedness was not less strong in these Corinthians,
than in any sinner now. At all times, the breaking
off an old habit, the contending against an indulged
sin, may be justly compared to the plucking out of
a right eye, or the cutting off a right arm.^ But
scripture, which tells us that it must be done, tells
us also that it can be done; and that they who
have committed those things which exclude a man
from God's favour, may yet be sanctified^ may yet
be justified^ in the name of the Lord Jesus, and by the
Spirit of our God.

LECTURE LXIL

THE NECESSITY OF SELF DENIAL AND SANCTI-
FICATION.

1 Cor. vi. 12—20.

12. All things are lawful unto me, hut all things are not
expedient : all things are lawful for me, but I will not be
brought under the power of any.

13. Meats for the belly, and the belly for meats : but
God shall destroy both it and them. Now the body is not

for fornication, but for the Lord; and the Lord for the
body.

3 Matt. V. 29, 30.

314

1 CORINTHIANS VI. 12-20.

14. And God hath both raised up the Lord, and will
also raise up zis hy his own power.

In what he had been before writing, St. Paul had!
been insisting upon a degree of sanctity to which the
heart is not naturally disposed. Therefore he pro-]
ceeds to show that the Christian in all respects must
" keep under his body, and bring it into subjection."
With regard, for instance, to a matter which was
much disputed between the Jewish and the heathen
Christians ; with regard to the use of certain meats ;
he takes the line of self-denial, and will not go even
to the full length of lawfulness. All things are law-
ful for me : i. e. I know that " every creature of
God is good" for the use of man,^ and that the
distinction exists no longer between things clean and
unclean, meats lawful and meats forbidden. But
though in this sense, all things are lawful, all things
are not expedient: and I must not so indulge my
appetite even in things allowable, as to make them
necessary to me. / must not he brought under the
power of any, I must so use my liberty, as to pre-
serve it. Meats are to supply the wants of the
body, and the body is prepared to receive them : but
according to the ordinance of God, death shall soon
destroy both it and them : both shall perish : and that
which is beyond must be looked to, when God who
hath raised up the Lm^d, will also raise up us by his
own power, and " our vile body shall be made a glori-
ous body," " if it has been exercised in serving him,
and restrained from offending him. For the body is
for the Lord, and the Lord for the body. How dread-

1 1 Tim. iv. 4. Rom. xiv. 11.

2 Phil. iii. 21.

1 CORINTHIANS VI. 12—20. 316

ful, to employ that body in the practice of sin, which
he has redeemed from eternal death, that it might be
devoted to his glory !

15. Know ye not that your bodies are the members of
Christ ? shall I then tahe the members of Christ, and mahe
them the members of an harlot ? God forbid.

16. What? know ye not that he which is Joined to an
harlot is one body ? for two, saith he, shall be one fleshy

17. But he that is joined unto the Lord is one spirit.

18. Flee fornication. Every sin that a man doeth is
without the body ; but he tJiat committeth fornication
sinneth against his own body.

19. What? know ye not that your body is the temple of
the Holy Ghost which is in you, which ye have of God, and
ye are not your own ?

20. For ye are bought with a price: therefore glorify
God in your body, and in your spirit, which are God^s.

The idea of being bought with a price would be very
familiar among a people, whose household services
were chiefly carried on by slaves. They knew that
one is purchased as a slave, or redeemed from
slavery, for a purpose : the purpose which the pur-
chaser intends. Jesus Christ, who has "bought us
with his own blood," * has a purpose in our ransom :
" even our sanctification."^ And to this end he gives
his Holy Spirit to dwell in his people ; to be in them :
according to the first promise of St. Peter to his
countrymen, "Be baptized in the name of Jesus
Christ for the remission of sins, and ye shall receive
the gift of the Holy Ghost." ^ Paul therefore here
uses what might well be the strongest argument to

3 Gen. ii. 24. " Acts xx. 28. 5 i Thess. iv. 3.

' Acts ii. 38.

316 1 CORINTHIANS VI. 12—20.

deter the disciples from those sins which defile a
man, which degrade his body, whilst they pollute his
soul ; when he asks, What f know ye not that your
body is the temple of the Holy Ghost, which is in you,
ivhichye have of God f

The Corinthians would readily understand his
figure — the temple. Their city was full of temples in
which the statue of the deity worshipped there was
conspicuously placed. Like that mentioned at
Ephesus (Acts xix. 27 — 35) raised in " honour of
the great goddess Diana, and of the image which
fell down from Jupiter." In the same manner, then,
as among these idolaters a temple was built, and in
it a statue erected, and it was called the temple of
Jupiter or the temple of Diana : in the same manner
their bodies, as Christians, were chosen and set apart,
and rendered the temples of the Holy Ghost, ivhich
they had of God. The purpose of the real temple
was to contain the statue. The Christian is designed
to be the tabernacle of the Holy Ghost, which is in
him, and makes him a sacred, peculiar person, dedi-
cated to God and his glory. Therefore they were
7iot their own, to use their body as they pleased : they
could only use it in the way which God permitted,
and to the j)urpose for which he redeemed and con-
secrated it : they must glorify God in their body, and
in their spirit, which were God'*s,

God is glcyrified, when the members which he has
framed, when the spirit which he has breathed, are
employed to perform the duties for which they were
designed ; the purposes of his will. He is glorified,
when those ai)petites are kept within the bounds
prescribed them, which he has implanted in us not

1 CORINTHIANS VI. 12—20. 317

that they may rule and command, but be subject and
obey. He is glorified, when a temptation to sin is
resisted by the thought, " How can I do this great
wickedness, and sin against God?"^ He is glorified,
when a lawful indulgence is refused, lest evil should
result ; as by Paul when he said, " If meat cause my
brother to offend, I will eat no meat while the world
standeth, lest I cause my brother to offend :"8 or by
Daniel, when in the court of Babylon he purposed
in his heart not to eat of the meat or drink of the
wine which was set before him by order of the
heathen king, lest he should be defiled.^ These and
such like things fjlorifij God, because in them he is
recognised as Lord and King : as the " God in whose
hand our breath is, and whose are all our ways."^
And the glory thus given to him by one party, might
extend beyond. Other Corinthians, seeing the chris-
tian church thus acting, might be brought to repent-
ance and the knowledge of the truth. . They might
have long witnessed the return of seasons and the
wonderful works of creation without concern,^ and
yet be struck by the spectacle of a righteous, sober,
and godly Christian. For though " the heavens de-
clare the glory of God, and the firmament sheweth
his handy work;"^ the argument touches men more
forcibly when they see one of like passions with
themselves, keeping them in subjection, and bringing
them into obedience to Him that is invisible.* They
see something done, of which they know the diffi-
culty, and of which they understand the cost : and

7 Gen. xxxix. 9. « Ch. viii. 13. 9 Dan. i. 8.

1 Dan. V. 23. 2 See Rom.i. 20. » Ps. xix. 1.

* See Chrysos. in loco.

318

1 CORINTHIANS VII. 1—17.

that may in God's providence ensue of which the ,
Lord speaks to his disciples, " Let your light so shine ■■
before men, that they may see your good works, and "
glorify your Father w^hich is in heaven." ^

LECTURE LXIIL

INSTRUCTIONS REGARDING MARRIAGE.

1 Cor. vii. 1—17.

1. Now concerning the things whereof ye wrote unto me
It is good for a man not to touch a woman.

The union of man and woman is the ordinance o:
God, instituted by him in the time of man's inno-
cency. (Gen. ii. 18, 24.) " The Lord God said. It is
not good that the man should be alone : I will make
him an help meet for him." " Therefore shall a man
leave his father and his mother, and cleave unto his
wife : and they shall be one flesh." ^ Paul could
never intend to disparage or prohibit this union ; for
so the purpose of God in creating man would be
defeated, and mankind cease to be.

Still there may be times and there may be circum-
stances which make a single life desirable : and,
having these in view, the apostle answers a question
proposed to him by the church at Corinth, saying.
It is good for a man to abstain from marriage. He

5 Matt. V. 16. 1 Matt. xix. 4—6.

1 CORINTHIANS VII. 1 — 17. 319

may act wisely and piously in doing so. If a man
be so disposed, let him so determine.

But this is an exception to the usual laws w^hich
govern mankind. The general rule is marriage.

2. Nevertheless, to avoid fornication, let every man have
his own wife, and let every woman have her own husband.

3. Let the husband render unto the wife due benevolence :
and likewise also the wife unto the husband.

4. The wife hath not power of her own body, but the hus-
band : and likewise also the husband hath not power of his
own body, but the wife.

5. Defraud ye not one the other, except it be with consent
for a time, that ye may give yourselves to fasting and prayer ;
and come together again, that Satan tempt you not for your
incontinency.

Very beautiful is the thought represented here ;
the husband and wife joining to promote one an-
other's eternal welfare, and rendering their earthly
union subservient to heavenly purposes. Lest they
should be brought under the power of even lawful
things, lest the natural inclinations should gain un-
due dominion over them, they give themselves for a
time to fasting and prai/er : they have their proper
seasons, when human affections must be restrained
rather than indulged, and nothing be suffered to dis-
tract the mind from " the kingdom of God and his
righteousness." This would be to exemplify what
was before spoken of : this would be " to glorify God
in their body and their spirit, w^hich are his." But
they must always bear in mind that they " have an
adversary, the devil," who will take advantage of
every state to destroy the soul. He suits his snares
to every condition of life, as well as to every character

320 1 CORINTHIANS VII. 1—17.

of man : there are dano^ers to the sinde and dangers
to the married : and none must be ignorant of his
devices, or neglect to guard against them.

6. But I speak this by permission, and not of command-
ment.^

7. For I would that all men were even as I myself But
every man has his proper gift of God, one after this man-
ner, and another after that.

8. / say therefore to the unmarried and widows. It is
good for them if they abide even as I.

9. But if they cannot contain, let them marry : for it is
better to marry than to burn.

10. And unto the married I command, yet not I, but the
Lord, Let not the wife depart from her husband:

11. But and if she depart, let her remain unmarried, or
be reconciled to her husband : and let not the husband put
away his wife.

The Jews had rendered divorce so easy, by per-
verting the law, and " giving writings of divorce-
ment,"^ that the marriage bond had almost ceased
to be a marriage bond. This was one of their cor-
ruptions which the Lord had expressly condemned.
Paul was not speaking of his own authority, when
he said. Let not the wife depart from her husband :
and let not the husband put away his wife. Christ
had himself declared, (Matt. v. 32,) " Whosoever
shall put away his wife, saving for the cause of forni-
cation, causeth her to commit adultery : and whoso-
ever shall marry her that is divorced, committeth
adultery."

But of the case that follows, the Lord had not]

2 I would be understood as permitting marriage, rather than
commanding it.

3 Matt. V. 31 : xix. 3—9.

1 CORINTHIANS VII. 1—17. 321

given commandment: the case of a husband or a
wife converted to the christian faith, whilst the
l)artner remained an unbeliever. A question had
arisen, Should these continue together ? " Unequally
yoked with an unbeliever," should the believer con-
tinue bound by the marriage vow? To this Paul
replies according to the wisdom given unto him.

12. But to the rest speak I, not the Lord: If any bro-
ther hath a wife that helieveth not, and she be pleased to
dwell with him, let him not put her away.

13. And the woman which hath an husband that bclieveth
not, and if he be pleased to dwell with her, let her not leave
him.

14. For the unbelieving husband is sanctified by the wife,
and the unbelieving wife is sanctified by the husband: else
were your children unclean : but now are they holy.

The unbelieving husband, or the unbelieving wife,
is sanctified. As there is only one that sanctifies,
even the Spirit of God, so there is only one way by
which any one can be sanctified, viz. " by the wash-
ing of regeneration and belief of the truth."* It is
not, therefore, in that sense that the unbelieving
husband or wife is sanctified hj the believing partner:
but the alliance is not unholy, such as ought to be
discontinued : the unbelieving partner is not unclean,
in the way in which those meats w^ere unclean which
were forbidden to the Jews, not to be touched by God's
people. Else were your children unclean. If it were
other^vise, the children of such marriages would not
be admissible to the covenant of baptism, any more
than the children of idolaters to circumcision. But
this is not the case. Now are they holy : are ac-
* Tit. ill. 5.

322 1 CORINTHIANS VII. 1—17.

cepted of God, as the children of his people. He
pities their infirmities, and their difficulties: and
will not reject the infants on account of the unbe-
lieving partner, but regard them with favour for the
sake of the believer.

It might happen, that the unbelieving party,
" won by the christian conversation" of the other,
might be brought to the same faith, and so the hus-
band might save the wife, or the wife the husband.
This would be a blessed consummation. It might
also happen, that the unbeliever, offended by the
stricter habits and purer life of the christian yoke-
fellow, should choose to separate. Let this be borne
with. We are called to peace, and not to strife ; and
should yield rather than contend.

15. But if the unbelieving depart, let him depart* A
brother or a sister is not under bondage in such cases : but
God hath called us to peace.

16. For what hnowest thou, O wife, whether thou shalt
save thy husband? or how knowest thou, O man, whether
thou shalt save thy wife ?

17. But as God hath distributed to every man, as the
Lord hath called every one, so let him walk. And so or-
dain I in all churches.

So admirably the christian faith adapts itself to
the varying circumstances in which it may be placed,
and always finds some mode of pleasing and serving
God. It may be compared to a healthy plant, which
in whatever soil it is growing, meets with something
to feed upon. In a congenial soil it will flourish
best, and ought not willingly to seek another: but
forced of necessity into an unsuitable soil or climate,
it will not be destroyed. Therefore, as God hath

1 CORINTHIANS VII. 18—24. 323

distributed to everi/ man, as the Lord hath called every
one, so let him walk: let him make the best of the
situation in which he is placed: if single, devoted to
the Lord: if marrying, marrying "in the Lord:"* if
" unequally yoked," recommending the faith by meek-
ness, and gentleness, and " chaste conversation :"
that " God in all things may be glorified through
Jesus Christ, — to whom be praise and dominion for
ever and ever."^

LECTURE LXIV.

OUTWARD CIRCUMSTANCES NOT ALTERED BY THE
GOSPEL.

1 CoR. vii. 18—24.

18. /5 any man called being circumcised? let him not be-
come uncircumcised. Is any called in uncircumcision ? let
him not be circumcised.

19. Circumcision is nothing, and uncircumcision is no-
thing, but the keeping of the commandments of God.

This is an answer to a question between the Jew-
ish and the Gentile brethren. The Jewish Christians
were disposed to say, "Except ye be circumcised
after the manner of Moses, ye cannot be saved."^
The Gentiles, perhaps, on their part, might speak
disrespectfully of the law which the Jews esteemed,
as being " old, and ready to vanish away." 2 St. Paul's

» Infra, ver. 39. « 1 Pet. iv. 11.

1 Acts XV. 1. « Heb. viii. 13.

Y 2

324

1 CORINTHIANS VII. 18—24.

answer might satisfy both parties. If the case
lated to a Jew who had been converted, let him not
become wicircumcised : let him retain such regard for
the law as his early education required. Paul himself
did this, on many occasions. That he might not
offend the Jews, he caused Timothy to be circum-
cised, because his father was a Greek ;^ and at Je-
rusalem he joined a party who were under a Nazarite
vow, for no other purpose than to disarm the jealous
scruples of his countrymen.'* " To the Jews he be-
came a Jew, that he might gain the Jews." ^ But,
on the other hand, he would not suffer Titus, who
was a Greek, to be circumcised, as was demanded
by a Jewish party, who wished to bring the brethren
into bondage.^ To them he would not yield, " no,
not for an hour: that the truth of the Gospel" might
not be impaired. For what was circumcision, in
itself? An outward ordinance, reminding them that
they were the people of God, who had bound them ,
to himself by this covenant. But it is not by signSBl
imprinted on the body, but by the subjection of the "
heart, that God is served. It is the mind, that
keeps the commandments of God : the outward rite^
is nothing, but a sign that the commandments ar(
to be kept. A soldier may wear the outward dreg
which distinguishes the army of his king and country :'
but his dress is nothing, if his heart is with the
enemy, and if on every occasion he sides with the
enemy against his king. And so he might " not bcBl
a Jew, who was one outwardly :" and that " circum-
cision was not circumcision, which was merely out-

3 Acts xvi. 3. * Acts xxi. 20— 2G.

* Ch. ix. 20. • Gal. ii. 3, 4.

1 CORINTHIANS VII. 18—24. 325

ward in the flesh." ^ A better covenant was now in-
troduced, when God was to " write his laws on their
hearts ;"^ and they should serve him, not according
to the letter, but the spirit. Therefore, as he writes
to the Romans, " The kingdom of God " does not
rest on outward observances, " is not meat and drink,
but righteousness, and peace, and joy in the Holy
Ghost :" 9 so now he writes to the Corinthians, " Cir-
cumcision is nothing^ and uncircurncision is 7iothing :
but the keeping of the commandments of Godr This
was the real purpose of the law : which is also the
})urpose of the Gospel : designed as it was of God
for the state of the world as it is, with all its cir-
cumstances, diversities, and conditions.

The same principle which applied to those who
had been originally bound under the law of Moses,
applied no less to another question on which the
apostle had been consulted, — the case of servants^ or
slaves, when converted to the faith of Christ. The
Gospel, he proceeds to say, leaves men's outward
circumstances as it finds them. It requires no
change, but in the heart.

20. Let every man abide in the same calling wherein he
was called.

21. Art thou called being a servant? care not for it: but
if thou mayest be made free^ use it rather.

22. For he that is called in the Lord, being a servant, is
the Lord's freeman : likewise also he that is called being
free, is Christ's servant.

23. Ye are bought with a price ; be not ye the servants
of men.

' Rom. ii. 28. 8 Heb. viii. 10.

9 Rom. xiv. 17.

326

1 CORINTHIANS VII. 18—24,

24. Brethren, let every man, wherein he is called, thereit
abide with God.

He thus warns servants (i. e. slaves) against ani
false impression they might naturally receive coi
cerning the liberty of the Gospel. They were mad<
free with the liberty wherewith Christ had free(
them.^ But this freedom was not from the yoke of
an earthly master, but of Satan. And under thfll
Gospel, the bondman and the freeman were alike.
Each was free, and each was bound. Each was
bound to the service of Christ. Each was free froi
that most grievous bondage, the bondage of sin I
under which many suffer, who are lords over a mulj
titude. " For whosoever committeth sin, is the sei
vant of sin:" but he whom Christ has "made free,
free indeed,"^ whether in the condition of Joseph
a slave, or of Joseph as a governor over all the lan<
of Egypt.

They must not, therefore, be over anxious aboul
earthly conditions. Freedom is better than slavery
and if thou may est be made free, me it rather :^ bi
the thing of real consequence was not to be the Si
vants of men, of wicked men, in obeying their cal
and following their evil practices. Ye are boiighl
with a price. See then your duty. Be not ye the
servants of men. And this must be your answer when
sinners entice you. For there are some who " pn
mise liberty, but are themselves the servants
corruption."* And if any such should " think

1 Gal. V. 1. 2 John viii. 34—36.

3 Chrysostom singularly refers this to slavery ; and would ex-
plain it, use slavery rather.
* 2 Pet. ii. 19.

1 CORINTHIANS VII. 18—24. 327

strange, that ye run not with them into the same
excess of riot," ye are bought with a price to this
very end, " that ye no longer should live the rest of
your time in the flesh to the lusts of men, but to the
will of God." ^

But though there was no change in the civil or
worldly condition, the slave was to be still a slave,
and the freeman still a freeman : there was another
and a great change required ; that a man carry on
that worldly business with God, which he had before
carried on without God. Let every man, wherein he
is called, therein abide with God, Art thou called being
a freeman f Remember, that however exempt a
man may be from the yoke of his fellow creatures, he
must still "give account of himself to God."^ Art
thou called being a servant f " Be not slothful in
business, but fervent in spirit, serving the Lord :" ^
" knowing that whatsoever good thing a man doeth,
the same shall he receive of the Lord, whether he be
bond or free."^ Is any man called being circumcised f
Let him remember, that " except his righteousness
exceed the righteousness of the Scribes and Phari-
sees, he shall in no case enter into the kingdom of
heaven." ^ Is any called in uncircumcision f Let him
be " under the law to Christ ;" ^ for there is a " cirr
cumcision of the heart," which is of perpetual obliga-
tion, which " through the Spirit mortifies the deeds
of the body." ^ For " we must all stand before the
judgment seat of God," where there will be " neither
Greek nor Jew, circumcision nor uncircumcision,

5 1 Pet. iv. 2—4. 6 Rom. xiv. 12. 7 Rom. xii. 11.

8Eph. vi. 8. 9Matt. V. 20. » Ch. ix. 21.

2 Rom. viii. 13.

328 1 CORINTHIANS VII. 25—40.

bond nor free:"* where national privileges and out-
ward signs will be nothing ; but the keeping of the
commandments of God will alone avail. " He that
walketh uprightly and worketh righteousness," shall
" abide in the tabernacle of the Lord, and shall dwell
in his holy hill" for ever, s

LECTURE LXV.
FURTHER INSTRUCTIONS REGARDING MARRIAGE.

1 Cor. vii. 25—40.

25. Now concerning virgins^ I have no commandment of
the Lord: yet I give my judgment, as one that hath obtained
mercy of the Lord to be faithful.

26. / suppose therefore that this is good for the present
distress, I say, that it is good for a man so to be.

27. Art thou bound unto a wife? seek not to be loosed.
Art thou loosed from a loife ? seek not a wife.

28. But and if thou marry, thou hast not sinned; and if
a virgin marry, she hath not sinned. Nevertheless such shall
have trouble in the flesh : but I spare you.

In the circumstances of the church in those days, it
might be well for a man to be disencumbered of all that
might entangle him, and make duty difficult. When
any one was threatened with imprisonment, with loss
of life and property, as in the seasons of persecution
all were liable to be threatened ; we know how the

s Col. iii. 11. 3 Ps. XV. 1, 2.

1 CORINTHIANS VII. 25-^40. 329

thoughts of a wife deserted, or a family left destitute,
would harass the mind, and endanger faithfulness.
Among other hardships suffered by the Hebrew dis-
ciples, St. Paul says of them, " Ye took joyfully the
spoiling of your goods." ^ And among the evils im-
posed by Paul himself upon some of the earlier con-
verts, " men and women were haled, and cast into
prison."^ All these trials fell more heavily upon
families, than upon those who were free from do-
mestic ties. Therefore the apostle warns the mar-
ried. Such shall have trouble in the flesh. It is not,
because he thinks the single state more holy or more
pleasing to God than the state of marriage, that he
judges it better for one who is loosed from a wife not
to seek a wife. It is not, because marriage is not
honourable in all.^ To affirm the contrary, would be
to cast reproach upon the ordinance of God. But,
as our Lord said concerning the calamities which
were to befal Jerusalem, " Woe unto them that are
with child, and to them that give suck in those
days ;" * so the apostle, considering the present dis-
tress, looking at the trials and persecutions to which
the Christians were exposed, thought those happiest
who were free from the anxiety which adds fresh
bitterness to trials and persecutions. They might
come to be so careful and troubled about the many
things which affect the interests of a wife and family,
as to forget that " one thing is needful." ^

29. But this I say^ brethren, the time is short: it remain-
eth, that both they that have wives be as though they had
none ;

1 Heb. X. 34. 2 Acts viii. 3. 3 Heb. xiii. 4.

* Matt. xxiv. 19. * Luke x. 42.

330

1 CORINTHIANS VIT. 25—40.

30. And they that weep^ as though they wept not ; and
they that rejoice, as though they rejoiced not; and they that
buy, as though they possessed not ;

31. And they that use this world as not abusing it ; for
the fashion of this world passeth away.

32. But I would have you without carefulness. He that
is unmarried careth for the things that belong to the Lord,
how he may please the Lord : ■I

33. But he that is married careth for the things that are
of the world, how he may please his wife.

34. There is difference also between a wife and a virgin.
The unmarried woman careth for the things of the Lord,
that she may be holy both in body and in spirit ; but she
that is married careth for the things of the world, how she
may please her husband.

35. And this I speak for your own profit ; not that L
may cast a snare upon you, but for that which is comely,
and that ye may attend upon the Lord without distraction.

36. But if any man think that he behaveth himself un-
comely toward his virgin, if she pass the flower of her age,
and need so require, let him do what he will, he sinneth not :
let them marry.

37. Nevertheless he that standeth stedfast in his hearty
having no necessity, but hath power over his will, and hath
so decreed in his heart that he will keep his virgin, doeth
well.

38. So then he that giveth her in marriage doeth well :
but he that giveth her not in marriage doeth better.

39. The wife is bound by the law as long as her hus-
band liveth ; but if her husband be dead, she is at liberty to
be married to whom she will ; only in the Lord.

40. But she is happier if she so abide, after my judg-
ment : and I think also that I have the Spirit of God.^

The danger which St. Paul fears and guards

• I suppose : i. e. I know. The original phrase is not one
which impUes doubt, but expresses certainty.

1 CORINTHIANS VII. 25—40. 331

against will not be incurred by those who attend to
the instruction here given. Let them marry : only in
the Lord, Let them " not be unequally yoked
together:"^ the "children of light," with "the chil-
dren of this generation." Two cannot " walk
together except they be agreed." ° One cannot
serve God, whilst the other is serving Mammon, with-
out constant distraction : and it is very difficult to
keep the main object stedfastly before us, and
" to seek first the kingdom of God and his righteous-
ness," in company with those who " have their por-
tion in this world." It must have added sorely to
the painfulness of Job's trial, when " his wife came to
him and said, Dost thou still retain thine integrity ?
Curse God, and die." Only one who was largely en-
dowed with the Spirit of holiness, could have
answered as Job answered : " Thou speakest as one
of the foolish women speaketh. What ! shall we
receive good at the hand of the Lord, and shall we
not receive evil ? " ^

Therefore Paul says, / would have you without
carefulness, I would have you free from the anxiety
with which you may be too probably perplexed, if
united to a partner who is not like-minded with
yourselves. For then two duties clash together:
the duty to God, and the duty to wife or husband.

The commandment is, that " husbands love their
wives," and that " wives be subject to their own hus-
bands in everything." And whilst each careth equally
for the things of the Lord : as long as the great purpose
is, that the union which has been commenced on

' 2Cor. vi. 14. " Amos iii. 3.

9 Job ii. 9, 10. 1 Eph. v. 22—25.

332

1 CORINTHIANS VII. 25—40.

earth should last for ever in heaven: then each
helps the other on the way, as they journey towards
" Zion with their faces thitherward." ^ But if one
carefw the things of the wooid, it becomes difficult for
the other to please the Lm^d, to attend upon the Loi'd,
without distraction. Take the case, for instance, of
Ananias and his wife Sapphira.3 It happened that
they were but too well agreed in their hypocrisy.
But suppose, as we may easily suppose, that Ananias
had been prepared, with all the self-denial of Joses,*
to sell his possessions, and lay the price at the
apostles' feet : whilst Sapphira clung to the world and
the things of the world, and was not disposed to give
up lands or houses for the gospel's sake. Then
would occur the difficulty which St . Paul foresees and
fears. He that is married, carethfor the things that are
of the world, how he may please his wife, A rival
interest, and a rival affection, makes it doubly diffi-
cult to please the Lord.

All therefore is to be resolved into that considera-
tion, Brethren, the time is shw^t. Keep free from any
other anxiety, than how best to pass through things
temporal so as not to lose things eternal. The time
is short, during which possessions can be occupied,
the world indulged in, the endearments of a family
enjoyed. It remaineth, that we "set our affections
on things above, and not on things of the earth :"
that we so use earthly things, as to be ready to resign
them. For the fashion of this wmid passeth away.
And "there is no man that hath left house, or
parents, or brother, or wife, or children, for the king-
dom of God's sake, who shall not receive manifold
2 Jer. 1. 5. 3 Acts. v. 1—8. ♦ Acts ir. 37.

1 CORINTHIANS VIII. 333

more in this present time, and in the world to come
life everlasting."^

LECTURE LXVI.

IDOLATROUS FEASTS TO BE AVOIDED BY
CHRISTIANS.

1 Cor. viii.

1. Now as toucldng things offered unto idols, we know
that we all have knowledge. Knowledge puffeth up, but
charity edijieth.

2. And if any man think that he knoweth any thing, he
knoweth nothing yet as he ought to know.

3. But if any man love God, the same is known of him.

A common mode of worship among the heathens
was first to sacrifice the victim, and afterwards to
feast upon the victim which had been so sacrificed.
Those who had been converted from idolatry, took,
of course, no part in the ceremony of sacrificing. It
became a question, whether they were at liberty to
partake of the feast which followed. What is an
idol ? some said. We all have knowledge that an idol
is nothing in the wmM. And therefore the food is
not altered, though it may have been offered in sacri-
fice ; and we may eat of it as well as of any other
food. Some, it appears, were proud of this know-
ledge ; boasted of being above prejudices ; and de-
spised the weaker brethren who had scruples. St.

' Matt, xviii. 29, 30.

334

1 CORINTHIANS VIII.

Paul reminds them, that knowledge is good, but
charity is better. It is well to be convinced of th<
vanity of idols : but mere knowledge puffeth up : tha<
charity, which is afraid of injuring or offending
brother, is truly edifying : it is the proper use oi
knowledge. And if any man boast of his knowledg(
think that he knoweth any thing, he has still everythin|
to learn : he knoweth nothing yet as he ought to knowl
Humility, not self-conceit, is the fruit of real know-"
ledge. The first and greatest knowledge is the know-
ledge of God : happy is any man who has been taught
not only to despise idols, but to know " Him that is
true."^ If any man love God, the same is known of
him, God, unto whom all hearts are open, " know-
eth them that are his f'^ knoweth those who have
set their hearts upon him, though it may be in much
weakness and fear. He knows also whether it is
true acquaintance with him, or rather a desire of
self-indulgence, which prompts to the partaking of
the sacrifice. And certainly that man would deceive
himself, who should profess to love God, and yet dis-
regard his brother. ^

4. As concerning therefore the eating of those things that
are offered in sacrifice unto idols, we know that an idol is
nothing in the world, and that there is none other God but
one.

5. For though there be that are called gods, whether
in heaven or in earth, (as there be gods many, and lords
many,) *

6. JBut to us thei'e is but one God, the Father, of whom
are all things, and we in him ; and one Lord Jesus Christ,
by whom are all things, and we by him.

» 1 John V. 20. « 2 Tim. ii. 19. » 1 John iv. 20.

* Many so esteemed and styled among the heathens.

1 CORINTHIANS VIII. 335

7. Howheit there is not in every man that knowledge :
for some with conscience of the idol unto this hour, eat it as
a thing offered unto an idol; and their conscience being
weak, is defiled.

The feast upon the sacrifice was a part of the sa-
crifice ; a part, therefore, of idolatrous worship. And
some, says St. Paul, unto this hour cannot rid them-
selves of their old feelings, and whilst they eat have
a veneration for the idol. This is defiling". And to
lead them by example into danger of this defilement
is not according to that cliarity which edijieth.

The case may be illustrated from the history of
the Syrian Naaman.* The prophet Elisha had made
him acquainted with the true God, and he was re-
turning to his country convinced that there was " no
God in all the earth but in Israel." But before his
departure he obtained permission from the prophet
to attend the king his master into the temple of
Rimmon, and to bow before the idol as the king
bowed, who leaned upon him. He might do this
without injury to his peace, knowing that the idol was
notJiing in the world, and that he appeared before it
not as a worshipper but as an office-bearer. Yet it
was quite probable that others of the Syrians, not
having the same knowledge, and holding the idol in
superstitious reverence, might be misled by his ex-
ample, and their conscience be defiled.

Guarding against these evils, the apostle reminds
the Corinthians, as he had before reminded the Ro-
mans, that " the kingdom of God is not meat and
drink :" ^ is not liberty and self-indulgence : but
rather charity and self-denial.

' 2 Kings V. 15—19. 6 Rom. xiv. 17.

336 1 CORINTHIANS VIII.

8. But meat commendeth us not to Ood: for neither, if
ice eat, are we the better ; neither, if we eat not, are we the
worse.

9. But take heed lest hy any means this liberty of yours
become a stumblingblock to them that are weak. ^f

10. For if any man see thee which hast knowledge sit a^'
meat in the idoVs temple, shall not the conscience of him
which is weak be emboldened to eat those things which are
offered to idols ;

11. And through thy knowledge shall the weak brother
perish, for whom Christ died ? ^hI

12. But when ye sin so against the brethren, and wounoL
their weak conscience, ye sin against Christ.

13. Wherefore, ifineat make my brother to offend, I will
eat no flesh while the luorld standeth, lest I make my brother
to offend.

The Christian in all things will consider the effect
which his conduct may have upon others as well as
on himself. Among the Corinthians, it was easy to
conceive a person who had arrived at some know-
ledge of the truth, and was on the point of withdraw-
ing himself altogether from idolatry \^ but when he
saw still lingering about the temple one whom he
looked upon as a converted Christian, he would take
that habit of his as a recommendation, and remain
there also to his hurt, because with conscience of the
idol. So the liberty of one became a stumblingblock
to another. As it might happen now, that a Pro-
testant entering into a Roman Catholic chapel, either
to gratify his curiosity, or because no other place of
worship was within his reach, might lead an ignorant
person to believe, that between the Roman Catholics
and the Protestants there was little important differ-

7 Chrysos. in loco.

1 CORINTHIANS VIII. 337

ence. Another, whilst present at the Romish ser-
vice, might bow at the Virgin s name, or foil on his
knees at the elevation of the Host, out of courtesy
towards those who were worshipping around him.
He would be paying no real worship, and it might
seem an innocent concession. But he would offend
against the rule here laid down by St. Paul. His
belief would become a stumblingblock to them that are
weak. Their conscience would be thus emboldened
to persist in the worship of the creature instead of
the Creator. And so, contributing to maintain a
brother in error, he would sin against Christ, Rather
than this, the apostle declares there is no indulgence
he would not renounce, no inclination he would not
refuse to gratify. For the Lord has said, " Woe
unto that man by whom offence cometh ;" offence,
by which "one of his little ones" is injured."^

This is the true test of the value of the soul : — of
our own soul, and of the souls of others : — they are
souls, for which Christ died : which he " purchased
with his blood." ^ And what sense could that man
entertain, either of the ransom which was paid, or of
the soul which was redeemed, who by his example,
and by indulging his own gratification, should cause
a weak brother to perish, for whom Christ died f

8 Matt, xviii. 6—10. a Acts xx. 28.

338

1 CORINTHIANS IX. 1,2.

LECTURE LXVIL

THE CORINTHIAN CHURCH THE PROOF OF PAUL'S
APOSTLESHIP.

1 Cor. ix. 1, 2.

1. Am I not an apostle? am I not free? have I not seen
Jesus Christ our Lord ? are not ye my work in the Lord ?

Such is human nature, that even St. Paul became
an object of jealousy, and was obliged to defend him-
self before his Corinthian disciples. His enemies
had tried to lessen his authority ; and probably had
contrasted his case with that of men who had accom-
panied the Lord from the beginning, and been eye-
witnesses of his majesty.^

To these he replies, that none had more claim,
were vaoTQfree than himself, to use all the privileges
of an apostle. Jesus Christ had manifested himself
to him in the flesh, though to him " last of all."^
And further, since he is an apostle who does the
work of an apostle, and he has knowledge of Christ
whom Christ has recognised and made the minister
of his grace, Are not ye, he asks, my work in the
Lord? Of all places, and of all persons, Corinth
and the Corinthians ought to be the least disposed
to question his authority and commission.

2. If I he not an apostle unto others, yet doubtless I am
to you : for the seal of mine apostleship are ye in the Lord.

1 See Luke i. 2. « Ch. xv. 8.

1 CORINTHIANS IX. 1,2. 339

A seal is used to authenticate a record ; to prove
that it comes from him whose name it bears, and
whose authority it claims. When queen Jezebel in
Ahab's name sent orders for the death of Naboth,
she sealed the letters with Ahab's seal, that they
might have the king's authority.^ When king Aha-
suerus meditated the destruction of all the Jews
throughout his kingdom, the writing which conveyed
the order was sealed with the king's ring.* The seal
shows that he who bears the writing comes from him
who seals the writing.

Therefore the Lord Jesus affirms concerning him-
self, " that he is the Son ; and him hath God the
Father sealed^ ^ And St. Paul describes the Ephe-
sians, as " sealed with the Holy Spirit of promise :" ^
shown to be the Lord's, who had put his Spirit, as it
were his seal, upon them.

In the same sense he now alleges the Corinthian
church as proof of his apostleship : proof that he was
sent of God to preach " the gospel of the kingdom."
They were to him, what the king's seal is to the
ambassador : signs that he speaks not for himself, but
for the king his master.

Because when the seed of the word, whether at
Corinth or elsewhere, falls upon an honest and good
heart, and springs up, and brings forth fruit ; it
proves that another has been there, as well as he
who has taught or spoken : just as the seal on the
letters of queen Jezebel or king Ahasuerus proved
that they came from the royal hand. Paul sowed
the seed of the word, when he " reasoned in the

3 1 Kings xxi. 8. * Esther iii. 12.

5 John vi. 27. ^ Eph. i. 13.

z 2

340 1 CORINTHIANS IX. 1, 2.

synagogue every sabbath, and persuaded the Jews
and Greeks." ^ But it would have fallen by the way-
side, and have produced no fruit, unless the Spirit of
God had opened the hearts of the hearers to receive
it, and had fed and nourished it when there. No
man can come unto the Lord, " unless the Father
draw him." ^ " Whosoever believeth that Jesus is
the Christ, is born of God." ^ " Paul plants, Apollos
waters ; but it is God that giveth the increase." ^

When therefore Paul, in the character of an
apostle, preached the Gospel at Corinth, and when
" many of the Corinthians, hearing, believed :" the
Lord did as it were set his seal to the apostle's com-
mission ; and Paul might appeal to any one among
them, and say. If there is one who on my teaching-
has been brought to believe that Jesus is the Christ,
and to trust in him for salvation, that man bears
upon his heart the impress of God's own seal : and
what is there impressed is the proof of my apostle-
ship. If I had not been an apostle of God, God
would not have been present to enforce my words :
and if God had not enforced my words, they would
never have been effectual to bring one soul out of
darkness. The Jew would have remained obstinate
in his prejudices ; the idolater would have adhered
to his vanities. Therefore the seal of my apostlesJiip
are ye in the Lmd, They could not deny him to be
an apostle, unless they denied that they themselves
were Christians.

Such, then, is the proof which Paul thought proper
to allege, when his authority was disputed or denied.

^ Acts xviii. 4. ^ John vi. 44.

9 1 Johnv. 1. 1 Ch. iii. 6.

1 CORINTHIANS IX. 1,2. 341

On other occasions, he describes the extraordinary
call which he received, when the Lord appeared to
him on his journey to Damascus.'^ Sometimes, again,
he mentions the visions and revelations shown him ; *
and sometimes " the signs, and wonders, and mighty
deeds wrought " in the presence of his hearers.* But
here he appeals to a test, which might leave to suc-
ceeding ages the surest sign of divine favour. Future
" ministers of Christ, and stewards of the mysteries
of God," would neither see revelations, nor work
mimcles, nor hear a voice from heaven calling to
them. These seals to Paul's ministry would not be-
long to them. But they might have this seal of their
apostleship, a people converted to God. No man can
be converted to God, except by God himself: and
no minister can be the instrument of such conversion,
unless God favours his work and crowns it with his
blessing.

Undoubtedly there may be ministers both truly
called and faithful, who have no such living evidence
of God's Spirit working with them : there may be
reasons in the people, and not in the minister him-
self, why he has laboured, and there has been no
increase to his labours. God may have seen fit to
withhold the rain from the field, though the husband-
man may have been duly sent, though the seed which
he has sown may have been good seed. But where
there is that success, which is commonly vouchsafed
in some degree to faithfulness and diligence : if there
springs up " first the blade, and then the ear, and

2 Acts xxii. 6 ; xxvi. 12. ^ 2 Cor. xii. 1 ; Gal. i. 16.

* 2 Cor. xii. 12.

342 1 CORINTHIANS IX. 1, 2.

afterward the full corn in the ear :" ^ it is the Lord's
doing, the sign of his blessing on the work ; he has
thus given assurance of his favour which can never
be denied. That is accomplished, for which apostles
were called and commissioned. Men are brought
" from darkness to light, from the power of Satan
unto God." ^

This subject must not be closed without observing,
that what is here represented as the seal of an
apostleship, is also the seal of a christian profession :
viz. a converted heart, a life guided by the precepts
of Christ : a heart, in w^hich not pride and haughti-
ness, but gentleness and humility ; — not malice and
hatred, but love and goodwill ; — not sensuality, but
purity; — ^not selfishness and covetousness, but libe-
rality and brotherly kindness prevail. For these are
the signs of the Spirit of God : the impression of his
seal upon those hearts, which are his indeed. And if
any man have not this seal, " have not the Spirit of
Christ, he is none of his :" ^ will not be owned of him
at last ; and instead of the gracious w^ords of welcome,
must expect to hear the awfiil sentence, " Verily I
say unto you, I know you not." ^

5 Mark iv. 28. ^ Acts xxvi. 18.

7 Rom. viii. 9. » Matt. xxv. 12.

1 CORINTHIANS IX. 3—12. 343

LECTURE LXVIII.

PAUL ASSERTS HIS CLAIM TO SUPPORT FROM THOSE
TO WHOM HE PREACHED THE GOSPEL.

1 Cor. ix. 3—12.

3. Mine answer to them that do examine me is this :

4. Have we not power to eat and to drink ?

5. Have we not power to lead about a sister ^ a wife, as
ivell as other apostles, and as the brethren of the Lord, and
Cephas ?

6. Or I only and Barnabas, have not we power to for-
bear working ?

St. Paul had been accused, it seems, of making a
profit of the disciples, and living at their expense.

This may supply ground of comfort to others, if
they suffer under similar imputations. Who shall
escape such charges, if they are laid against a man
like Paul, who had laboured with his own hands to
avoid it, and who did not avail himself of the claim
he proves ? ^

His answer to them that would examine him is
this. He claims his privilege of support for himself
and those belonging to him. Others carried about
a sister, a wife, with them: as Peter, constantly:^
and other apostles, and the brethren of the Lord, James
and Jude.^ Was the necessity of working for a

1 See 2 Cor. xi. 17.

2 So we are informed by Clement.

3 Gal. i. 19. James is called " the Lord's brother:" meaning
kinsman.

344 1 CORINTHIANS IX. 3—12.

livelihood to be imposed on him alone and Bar-
nabas ?

In the more ordinary business of life, this would
be confessedly unreasonable.

7. Who goeth a warfare any time at his own charges ?
who planteth a vineyard, and eateth not of the fruit
thereof? or who feedeth a flock, and eateth not of the milk
of the flock?

The apostles were carrying on a warfare: contend-
ing against the enemies of man's salvation. Surely
if the soldier whilst defending his country is entitled
to his support and pay, this ought not to be denied
to one who is attacking Satan in his strongholds,
and despoiling him of his goods. He who planteth a
vineyard looks for fruit from the trees which he has
tended. The apostle was engaged in a like manner.
The Corinthian church was a " garden of God,"*
filled with trees of his planting : and ought it to be
matter of jealousy, if those trees yielded him a re-
turn ? One who feedeth afloch, eateth of the milk of the
flock : and when the Lord gave commandment to
his apostle, " Feed my sheep, feed my lambs ;"* it
was not his design that this should be the only
shepherd who tended the flock, and was not sup-
ported for his pains.

But these were such arguments as a man might
use, taken from the common course and nature of
the world. Paul had another answer to them that
would examine him, taken from the ordinances of
Moses, the law of God himself

8. Say I these things as a man ? or saith not the law
the same also ?^

♦ Isa. li. 3. * John xxi. 16. • Deut. xxv. 4.

1 CORINTHIANS IX. 3—12. 345

9. For it is written in the law of Mosesy Thou shalt not
muzzle the mouth of the ox that treadeth out the corn.
Doth God take care for oxen 1

10. Or saith he it altogether for our sakes? For our
sakes, no doubt ^ this is written : that he that ploweth
.should plow in hope ; and that he that thresheth in hope
should he partaker of his hope.

11. If we have sown unto you spiritual things, is it a
great thing if we shall reap your carnal things ?

12. If others he partakers of this power over you, are not
we rather ? Nevertheless we have not used this power ;
hut suffer all things, lest we should hinder the gospel of
Christ.

God has sanctioned the principle, that the la-
bourer should be maintained ; that one who supplies
others, should be himself supplied. The ox that
treadeth out the coom, provides the food which the
body needs : and meanwhile his own wants are
provided for : he himself is fed. The apostles fur-
nished the "true bread from heaven:"^ that which
nourishes not the perishing body, but the imperish-
able soul : " the bread which cometh down from
heaven, that a man might eat thereof and not die."^
Was it much that he should receive " the bread that
perisheth," in return for that which giveth everlast-
ing life ? Should not the principle which made pro-
vision for the labourer in the field, avail for those
who laboured in the Gospel? The sower who soweth
the word of God, the spiritual seed,^ should plow in
hope and thresh in hope, that the maintenance which
he required would be returned to him : and at last
should he partaker of his hope : his just expectation
should not disappoint him.

1 John vi. 32. a John vi. 50. 9 Mark iv. 14.

346 1 CORINTHIANS IX. 3—12.

It is the covetous part of human nature, which
grudges carnal things to those who impart spwitual
things. And the bent of the heart is thus shown.
When men are earnest to gain an object, they think
little of the cost. When Balak believed that he
might prevail against the Israelites, if the prophet
Balaam should denounce a curse upon them, a
" house full of silver and gold" did not seem too
much to offer : " I will promote thee (he said) unto
very great honour, and I will do whatsoever thou
say est unto me : come therefore, I pray thee, curse
me this people."^ Had he offered the same rewards,
and his message been. Come, show me the way of
everlasting life, — he would have proved that ever-
lasting life had real value in his eyes. The Shuna-
mite lady did prove this, in her conduct towards the
prophet Elisha.^ Elisha was in the habit of passing
by her house : and " she constrained him, as he
passed by, to turn in and eat bread. And she said
unto her husband. Behold now, I perceive that this
is an holy man of God, which passeth by us conti-
nually. Let us make a little chamber, I pray thee,
in the wall : and let us set for him there a bed, and
a table, and a stool, and a candlestick : and it shall
be when he cometli to us, that he shall turn in
hither." She received his spiritual things, and thought
it not great that he should reap her carnal things. And
if a different spirit is shown, it either proves that we
value carnal things too much, or spiritual things too
little : that the care of the soul is very differently
estimated from the care of the body. For the Sy-
rian Naaman, when he set out to seek from the pro-
1 Niunl). xxii. 16, 17. "2 Kings iv.

1 CORINTHIANS IX. 3—12. 347

pliet of Israel a remedy for his leprosy, " took with
him ten talents of silver, and six thousand pieces of
gold, and ten changes of raiment." ^ And when he
had received his cure, " Now," he said, " I pray thee
take a blessing of thy servant. And he urged him
to take it."

If a like feeling is not shown towards the man
who offers not health only, but life, and not to the
body, but the soul, there is convincing proof that
we understand more of temporal than eternal things,
and think more of laying up treasure upon earth
than in heaven.

Paul, however, thus argues with the Corinthians
for truth's sake and religion's sake, and not with a
view to his own interest. For himself, he used not
this power. He had more claim than any: others
could be but instructors, he was their father in the
faith : if others be partakers of this power over you^
should not we rather f

But he preferred to show, that he sought not
theirs, but them : and would suffer all things^ rather
than cause any impediment to the progress of the
Gospel. That might be hindered, if he enforced
even his just claim. For though as many as loved
the Lord, would receive a prophet of the Lord for his
Lord's sake ; there were others either without faith,
or with weak faith, who might be turned aside if he
were charged, though unjustly charged, with self-
interest or covetousness : and so an ignorant fellow
creature, for whom Christ died, might perish in his
sins.*

3 2 Kings V. 5— ir>. * Ch. viii. 11.

348 1 CORINTHIANS IX. 13—23.

LECTURE LXIX.
PAUL ASSERTS HIS DISINTERESTEDNESS.

1 Cor. ix. 13—23.

13. Do ye not know that they which minister about holy
things live of the things of the temple ? and they which wait
at the altar are partakers with the altar ?

14. Even so hath the Lord ordained that they which
preach the gospel should live of the gospel.

15. But I have used none of these things : neither have
I written these things, that it should be so done unto me :
for it were better for me to die, than that any man should
make my glorying void.

16. For though I preach the gospel, I have nothing to
glory of: for necessity is laid upon me ; yea, woe is unto
me, if I preach not the gospel !

17. For if I do this thing willingly, I have a reward;
but if against my will, a dispensation of the gospel is com-
mitted unto me.

18. What is my reward then? Verily that, when I
preach the gospel, I may make the gospel of Christ with-
out charge, that I abuse not my power in the gospel.

Paul here separates his own case from that of
others, who might be employed like himself in
preaching the Gospel. His companion Barnabas, for
example ; ^ who being " a Levite, and of the country
of Cyprus, having land, sold it, and brought the
money, and laid it at the apostles' feet." This is
1 Acts iv. 36.

1 CORINTHIANS IX. 13—23. 349

the case of one who of his own choice and free-will
devotes himself to the cause of Christ : deliberately
gives up this world for the sake of that which is to
come. He does this willingly^ and has a reward.
Paul's own ' case was diiferent. Instead of surren-
dering himself to God, as Barnabas ; he was arrested
of God. He was made " a chosen vessel," " to
know his will, and be his witness unto all men of
what he had seen and heard."* Necessity was laid
upon him : yea, woe be to him, if he preached not the
gospel.

But though in this sense no choice was left him,
when a dispensation of the gospel was committed to
him, and he was ordained a steward of its mysteries;
yet he resolved to show himself a willing minister.
As we may suppose a slave — the property of his mas-
ter, and therefore under necessity : — but proving his
ready service, by refusing privileges which he might
claim. So with the apostle. What is my reward ?
he asks. What entitles me to the everlasting re-
compense promised to the good and faithful servant?
Verily that, when I 'preach the gospel, I may make
the gospel of Christ without charge, that I abuse not
my power in the gospel. He might claim the right
given him by the Lord Jesus ;^ they which preach
the gospel should live of the gospel. He might claim
that maintenance under the gospel, which was en-
joyed by the Levites under the law : when they which
ministered about holy things lived of the things of the tem-
ple ; and they which waited at the altar were partakers
with the altar:* had their regular provision assigned

« Acts ix. 14 ; xxii. 1.5.

3 Matt. X. 9, 10. Luke x. 7. * Numbers xviii.

350 I CORINTHIANS IX. 13-23.

them from the sacrifices which were offered, as well
as from the produce of the land. He had the same
title to maintenance. " For the labourer is worthy
of his hire." But he had used none of these things : it
were better for him to die, than that any man should make
his glorying void: deprive him of the testimony of his
conscience, that freely, simply, and disinterestedly
he had exercised the ministry entrusted to him, with
no regard but to the glory of God, and the benefit
of mankind.

Far, indeed, was he from abusing his power in the
Gospel. In other points also he had surrendered it.
Though he owned no superior, he had made himself
servant to all, and yielded where he might have ruled,
in hope of obtaining influence and good will.

19. For though I he free from all men, yet have I made
myself servant unto all, that I might gain the more.

20. And unto the Jews I became as a Jew, that I might
gain the Jews ; to them that are under the law, as under
the law, that I might gain them that are under the law ;

21. To them that are without law, as without law, (being
not without law to God, but under the laio to Christ,) that
I might gain them that are without law.

22. To the weak became I as weah, that I might gain
the weak: I am made all things to all men, that I might
by all means save some.

23. And this I do for the gospels sake, that I might be
partaker thereof with you.

From what we know of Paul's character, we can-
not suppose that it was very natural for him to
yield. But he had yielded, and given way to others,
wherever he could do so with a safe conscience.
That there might be no prejudice against Timothy

1 CORINTHIANS IX. 13—23. 351

amongst the Jewish brethren, who were aware that
his father was a Greek, he caused him to be circum-
cised ;* though knowing " that in Christ Jesus nei-
ther circumcision availeth anything, nor uncircum-
cision, but a new creature."^ Still more remark-
ably, going up to Jerusalem two years after the date
of this letter, he consented to join a company who
w^ere fulfilling a vow, and appeared publicly in the
temple, as one that " walked orderly, and kept the
law" of Moses. ^ It was no slight concession, in one
who had contended so earnestly, when he saw^ it to
be needful, to free the Gentiles from the ordinances
of the law.^ And it was done expressly ybr the gos-
peVs sake, to conciliate the " many thousands of
Jews who believed and were all zealous of the
law."

So to the Jews he became as a Jew, that he might
gain the Jews, On the other hand, for the Gentiles
who were without law — who had never been bound
under the law of Moses — he resolutely claimed ex-
emption from all such ordinances.^ He even with-
stood the example and authority of Peter, who was
taking a different course, and had ceased to eat
with the heathen disciples, out of regard to the pre-
judices of his countrymen. 1

So again to the weak he became as weak, that he
might gain the weak : he would not offend the
scruples of those who feared to partake of the meat
which had been offered in idolatrous sacrifices, though
having knowledge that such scruples were without

5 Acts xvi. 3. 6 Gal. vi. 15.

7 Acts xxi. 20—26. s Acts xv. 2—35.

9 Gal. ii. 3, &c. ' GaLii. 11—16.

352

1 CORINTHIANS IX. 13—23/

foundation.* He would " neither eat flesh, nor
drink wine, nor anything whereby his brother stum^
bleth or is offended.^ Thus yielding his own libert]
to obtain and secure the good will of others.

It is a trial of christian wisdom and faithfulness
whether to oppose or comply with the prejudices o<
those with whom we have to do. Either may b(
right : either may also be altogether wrong. What'
was blamable in Peter, in one case, appeared proper
to Paul in another. Each conformed to the feelings
of their countrymen : Paul by purifying himself in
the temple: Peter by separating himself from the
Gentile. Both did the same thing: but the circum-
stances justified one, and not the other. Paul was
in Jerusalem, in the midst of Jews; and by not
alarming the people, as if he despised Moses, and
set aside their ancient customs, he might gain the
more, Peter was at Antioch, in the midst of Gen-
tiles then just turning towards the Gospel : and he
might lose those whom he was commissioned to save,
if he affrighted them with the prospect of the law of
Moses.

Therefore there are cases and seasons when we
may become all things to all men : and there are also
times and cases when any such compliance must be
eschewed.

We have to beware, on the one hand, of obsti-
nacy and self-will : and on the other, to guard
against that " fear of man which bringeth a snare."
" It is easy to think ourselves upright in our inten-
tions, when we are really actuated by a desire of
man's applause, or a dread of his displeasure. It is
« Rom. xiv. 14. » Rom. xiv. 20—23.

1 CORINTHIANS IX. 24—27. 353

easy also to believe that we are sacrificing our own
wishes for the good of others, when we are only
gratifying our own selfish feelings. In these things
none but God can keep us from error. Pray that
his Spirit may " guide you into all truth:"* and en-
able you " in simplicity and godly sincerity, not with
fleshly wisdom, but by the grace of God, to have
vour conversation in the world." *

LECTURE LXX.
EXHORTATION TO LABOUR AND SELF-DENIAL.

1 Cor. ix. 24—27.

24. Know ye not that they which run in a race run all,
hut one recelveth the prize ? So run, that ye may obtain.

St. Paul suits his example to the habits of the
people to whom he was writing. It would not occur
to ourselves, in these days, to represent the com-
petitors in a race as an example to Christians. In
our eyes the comparison would want dignity. To run
in a race for a prize, and to seek the kingdom of
heaven, seem things hardly fit to be compared toge-
ther. But with the Corinthians such contests were
honourable enough to be worthy of any one's notice
or ambition. To receive the prize^ as the best runner,
or leaper, or boxer, or wrestler, was an object earn-
estly desired, and eagerly contended for. And there-

* Simeon, Horae Homilet. 962. ' 2 Cor. i. 12.

A A

354

1 CORINTHIANS IX. 24—27.

fore Paul argues from these feats of strength or
activity, and leads the Christians to examine them-
selves and judge of their own practice by those who
engaged in them.

And first he reminds them that out of the large com-
pany which enters the course, only one recdveth the
prize. Many fail, and are disappointed. In the same
way as among those to whom talents are assigned, in
our Lord's parable : not all receive the approbation
of their lord.^ In the same way as of the party
which set out together to celebrate the marriage,
some entered into the joy of their lord ; against others
the door was shut. Let the Corinthians take warn-
ing. They were engaged in a race, and the prize
was heaven. In this respect it was not like the gar-
land of the conqueror in the games, which only one
could wear. In another respect it was like ; that it
might be missed, and that it required exertion. So
run, that ye may obtain. So exercise yourselves to
" keep a conscience void of offence," that ye may at
the last receive " the prize of the high calling which
is before you." For not every one who professes to
be Christ's disciple, and " says unto him. Lord, Lord,
shall enter into the kingdom of heaven ; but he that
doeth the will of his Father which is in heaven." ^

Those who contend in a race, or in any such games,
set another example, besides that of many of them
losing the prize.

25. And every man that striveth for the mastery is tefn-
1 Matt. XXV. 31, and 12. ? Matt. vii. 21.

1 CORINTHIANS IX. 24—27. 355

perate in all things. Noio they do it to obtain a corruptible
crown ; but we an incorruptible.

The Christian might justly feci humbled by com-
paring his way of living with the practice of those
competitors for victory. They were very unlike a man
who could risk the injuring a brother, rather than re-
fuse himself the indulgence of meat in the heathen
temples : or grudge to the ministers of Christ who
taught him the way of salvation the maintenance which
their necessities required. They were temperate in all
things. They submitted to great self-denial. They
accustomed themselves to severe labour. They bore
a continual cross in preparing for the contest on
which the prize depended. And yet what was that
prize ? A fading corruptible crown of leaves or flowers.
How different from the " crown of glory, which fadeth
not away?" which "the Lord, the righteous Judge,
will give in that day to all them that love his ap-
pearing." ^

For this prize, says the apostle, I strive in earnest,
and therefore with confidence of victory.

26. / therefore so run, not as uncertainly;* so fight /, not
as one that beateth the air :

27. But I keep under my body, and bring it into subjec-
tion : lest that by any means, when I have preached to others,
I myself should be a castaway.

To run iinceo'tainly, is to strive where success is
doubtful. St. Paul was so striving, as to " make his
calling and election sure." To fight, as one heathuf

5 2 Tim. iv. 8.

^ Qy yap oct^Xoc ^oi areipavoi. Theod.

aa2

356 1 CORINTHIANS IX. 24—27.

the air, is to strike at random and without aim.
Paul was earnest, being well aware that he had t(
contend against a powerful adversary, whom nothing'
except determined and persevering efforts would,
subdue. For such is our corrupt nature : unless
vigorously or resolutely opposed, it will retain oi
regain the mastery. Therefore Paul says he did o]
pose it : he kept it down or buffeted it : he treate(
it as one that must obey as a servant, not rule as
lord. Because he knew that on this his salvation ,
depended : for " if we live after the flesh, we shaldl
die ; but if we through the Spirit do mortify the
deeds of the body, we shall live." And how grievous
if after having preached, and preached successfully t<
others, so that they should be approved of God, h(
himself should be a castaway;^ disallowed of th(
Judge, and not counted worthy of the crown.

Here he glances at the faults which were too evi
dent among the Corinthians : and guards against
jealousy, by instancing his own practice, and leading
them to compare it with that which they dared to
pursue. Was it needful for the apostle to keep und&i
his body and bring it into subjection f Then surel]
there are none to whom it is not needful. He w;
by his course of duty, obliged to be " in fastings
often, in hunger and thirst, in cold and naked-
ness."^ And yet he must attend to the risings
sin in his nature, and subdue them. Who thai
may be careless and self-indulgent ? Who may ve
ture to sit at ease, and suppose either that the

* Strictly, like counterfeit money, which will not pass, uIoki^i
° 2 Cor. xi. 27.

1 CORINTHIAINS IX. 24—27. 357

is nothing to be done, or that Christ has done all
for them ?

There is, indeed, a kind of " bodily exercise," which
" profiteth little :" ^ has no meaning or purpose in it :
is regular and stated, and not arising out of circum-
stances. Such is abstinence from meat, " which God
has commanded to be received," without reason for
abstaining : when neither " if we eat, are we the
worse, nor if we eat not, are we the better."^ What
benefit, for instance, can it prove to the soul, as the
practice of some is, that nothing should be tasted in
the day before the Lord's Supper is partaken of?
Or that certain sorts of food should be abstained
from or allowed, at certain seasons of the year?
But to say with the apostle, " All things are lawful
for me, but all things are not expedient : I will
not be brought under the power of any." ^ To say,
" I will eat no meat whilst the world standeth, lest
I make my brother to offend:"^ this is christian
self-denial. To watch against those indulgences,
which give Satan an advantage over us, and so to
" mortify the members," as to subdue the evil "desires
of the flesh and of the mind :" this is to keep under
the body, and bring it into subjection. And with such
watchfulness, such abstinence, such holy fear, such
earnestness in " working out our salvation," " God is
well pleased."

7 1 Tim. iv. 8. 8 Ch. viii. 8.

9 Ch. vi. 12. 1 lb. 13.

368 1 CORINTHIANS X. 1—11

LECTURE LXXI.

THE DANGER OF ABUSING THE FAVOUR OF GOD.

1 Cor. X. 1—11.

1. Moreover, brethren, I would not that ye should he ig-
jiornnty hoio that all our fathers were under the cloud, and
all passed through the sea :

2. And were all baptized unto Moses in the cloud and i?i
the sea ;

3. And did all eat the same spiritual meat ;

4. And did all drink the same spiritual drink : for they
drank of that spiritual Mock that followed them : and that
Mock was Christ.

These signs of God's favour had been gi*anted to the
Israelites formerly ; privileges such as the Corinthian
church enjoyed now : but they did not secure their
safety any longer than they secured their obedience.

Paul reminds the Corinthians of this : he saw the
danger to which they were liable, lest it should be
with them as with the Jews : who were " Abraham's
children :" were in possession of the law : were cir-
cumcised : observed many rites and ceremonies : and
thus quieted conscience, and spared themselves the
labour of obedience. ^ So he goes back to the Jew-
ish history, and shows how little outward privileges
had availed that people formerly, when their conduct
became contrary to their profession. You, he inti-
mates, have been baptized into the faith of Christ,

» See Rom. ii. 17—23.

1 CORINTHIANS X. 1—11. 359

and so brought into covenant with God. So like-
wise were out fathers : they were under the protec-
tion of God : they were u?ider the cloud which gave
them light by night and shade by day : they all passed
through the sea which made a way for them : and
were then as it were baptized unto Moses : devoted to
(lod and made his people as much as Christians now.
They too had the same mercies to sustain them.
If the Christian may boast that he partakes of the
l)read of life, the "true bread from heaven:'"^ the
Israelites might likewise boast that Moses gave their
fathers manna in the wilderness. If the Christian
had the waters of life ; those waters which " whoso-
ever drinketh shall never thirst :"^ the Israelites also
drank water from the rock, which for their sake
gushed forth in an abundant stream.* And that rock
was Christ : he who watches over his people now,
watched over his people then : he was with " his
own," though his own " knew him not :" ^ and under
the law, as well as under the gospel, he had a flock
who "heard his voice and followed him."^

Our fathers, therefore, like ourselves, enjoyed God's
favour : they had an ordinance which devoted them
to him : they had spiritual food, and spiritual drink^
as we have the body and blood of Christ. But these
privileges were not instead of obedience ; they were
means and motives to obedience ; and drew down

2 John vi. 32. ^ John iv. 14.

4 Numb. XX. 11. * Johni. 10.

° John X. 47. This is Chrysostom's interpretation of the
Hock that followed them.

^ Supernatural, and nourishing the soul together with the
body. — Theoph.

360 1 CORINTHIANS X. 1—11.

additional " indignation and wrath" upon those who
enjoyed them, when obedience was withheld.

5. But with many of them God was not well pleased ; for
they were overthrown in the wilderness.

6. Now these things were our examples, to the intent we
should not lust after evil things, as they also lusted.

7. Neither he ye idolaters, as were some of them ; as it
is written. The people sat down to eat and drink, and rose
up to play.

8. Neither let u^ commit fornication, as some of them com-
mitted, and fell in one day three and twenty thousand,

9. Neither let us tempt Christ, as some of them also
tempted, and were destroyed of serpents.

10. Neither murmur ye, as some of them also murmured,
and were destroyed of the destroyer.

11. Now all these things happened unto them for en-
samples ; and they are written for our admonition, upon
whom the ends of the world are come.

What, then, were the different sins into which
the Israelites had fallen, and left an example to
others ?

First, they had been dissatisfied with what God per-
mitted them. They said, " Who shall give us flesh
to eat, as we did eat in Egypt freely? but now our
soul is dried away : there is nothing at all, be-
side this manna, before our eyes."^ Let the Co-
rinthians beware of their idol-feasts, and the meats
they lusted after : if by partaking of them they
wounded the conscience and injured the soul of
a weak brother, they too might displease the Lord,
and kindle his anger against them. Even inno-
cent desires and things indifferent become evil

» Numb. xi. 4— C.

1 CORINTHIANS X. 1— 11. 361

thinqs, when they are sought in despite of the will
of God.

Further, the Israelites became idolaters : gathered
themselves together unto Aaron, and said unto him,
" Up, make us gods which shall go before us : — and
they offered burnt offerings, and brought peace offer-
ings ; and the people sat down to eat and to drink^ and
rose up to play :"^ joined in the revelry which made a
part of idolatrous worship. Could, then, the Co-
rinthians safely "sit at meat in the idol's temple?"^
Would not the Lord visit them also, as he had visited
the Israelites for their sins?^

Other evils had found a place in their church,
which they must carefully put away from them.^
The Israelites joined themselves to Baal-Peor : and
the daughters of the Moabites and of the Midianites
w^ere a snare to them:* and there was a plague in
the congregation, by which fell in one day three and
twenty thomand, besides a thousand slain by the
sword. The Israelites, again, complained of their
tedious journeyings, their wants and privations : so
murmured, as to provoke the Lord to jealousy:
tempted Christ, as doubting his power to save : and
were destroyed of the destroyer : " the Lord sent fiery
serpents among the people, and much people of Israel
died."^

Now all these things happened unto them for en-
samples : have left a proof to the people of God in
all ages, that God, whilst he shows "mercy unto
thousands in them that love his commandments ;" —

9 Exod. xxxii. 1 — 7. ^ See chap. viii. 10.

" Exod. xxxii. 34. ^ Hefer to chapter v.

* Numb XXV. 1 — G. » Numb. xxi. ,i

362 1 CORINTHIANS X. 1—11.

is yet " a jealous God," and will not give his glory
to another: is a "consuming fire" to presumptuous
offenders. Murmuring, discontent, licentiousness,
the setting up idols in the place of God, are the sins
of one age as much as of another: and we, upon
whom the ends of the world are come,^ read these his-
tories for our admonition, " lest any man fall after
the same example of unbelief."^ We may justly
be thankful for the privileges granted us. To be
devoted to God from our earliest days : to be bap-
tized, not wito Moses, but unto one gTeater than
Moses : to have the offer oi spiritual meat and spiritual
drink for the strengthening and refreshing of our
souls : all these are grounds of rejoicing. But the
purpose of all religious privilege, is obedience ; what
God requires, is " the keeping the commandments :"
and this is what the heart is least inclined to, and
will struggle hard to escape from ; so as to make
its very privileges a pretext for exemption. It will
be satisfied with an ordinance or a name : and ex-
amine itself not by the inward grace but the out-
ward sign. Therefore, what has happened in former
times, must be our example of what will also happen
in time to come. If the idolaters, and murmurers,
and licentious revellers "that despised Moses' law,
died without mercy ;" were destroyed of the destroyer :
"of how much sorer punishment, suppose ye, shall
he be thought worthy, who hath trodden under foot
the Son of God, and hath counted the blood of the
covenant, wherewith he was sanctified, an unholy
thing, and hath done despite unto the Spirit of

* i. e., who live under the latter dispensation.
^ Heb. iv. 11.

1 CORINTHIANS X. 12, 13. 363

grace ?"^ Wherefore let him "that thinketh he
staiideth take heed lest he fall."

LECTURE LXXII.
ON TEMPTATIONS.

1 Cor. X. 12, 13.

12. Wherefore let him that thmketh he standeth take heed
lest he fall.

This was said to the Corinthians. From the warn-
ings and reproofs which they incurred, we have seen
that it was a needful caution : for they were full of
presumption and confidence.

The caution may be as justly given to all who in-
herit our fallen nature. Confidence is not made for
man. The Lord allowed Peter to learn this by
experience of his weakness.* In his ardour, he had
desired to come unto him on the water : " but when
he saw the wind boisterous, he was afraid, and began
to sink." And yet his was a laudable exercise of
faith. How much greater the danger, if we depend
upon ourselves, and think we stand ! If we ever dare
to " say that we are rich, and increased with goods,
and have need of nothing:"^ the Lord will soon leave
us to perceive that we are " misei-able, and blind,

» Heb. X. 28. i Matt. xiv. 28—31.

2 Rev. iii. 17.

364 1 CORINTHIANS X. 12, 13.

and poor, and naked :" and that those only are pr(
served unto the end, who feel their weakness, ad
seek their sufficiency from him who is alone able
" keep them from falling," and supply the strengtl
they need.

13. There hath no temptation taken you hut such as U
common to man : but God is faithful, who will not suffe
you to he tempted above that ye are able ; but will with thi
temptation also make a way to escape, that ye may be able
to bear it,

St. Paul allows here, that temptation is commofi to
man : i. e. that man is born to it, and must expect it.
He does not tell the Corinthians that they were free
from temptation, but that they lay under no unusual
temptation. The Lord Jesus had given this notice
from the first. " He said to them all. If any man
will come after me, let him deny himself, and take
up his cross daily, and follow me."^ Things are not
so ordered, that no temptation shall assail the Chris-
tian ; but rather, that " we must through much tribu-
lation enter into the kingdom of God." *

We further collect from these words, that to some
of God's people are assigned temptations greater and
more serious than common. Such temptations might
have befallen the Corinthians; but had not. The
temptation of Abraham was of this kind. It is repre-
sented as something unusual. The history says, " It
came to pass that God did tempt Abraham :"^ tried
his faith by a most unexpected demand ; no less than
that he shoukl take the " chikl of promise," liis only

Luke ix. 23. ' Acts xiv. 22. ^ Qcn. xxii. J

«d

1 CORINTHIANS X. 12, 13. 3G5

son Isfuic whom he loved, and offer him upon the
altar as a l)urnt-offering. When Al)raliam's fiiith was
subjected to this severe trial, it could not be said
that no temptation had taken him hut such as is com-
mon to man. We might say the same in the case of
Job, and of Daniel. But Paul, perhaps, was not
thinking so much of them, as of the trials which were
then endured by many Christians ; " trials of cruel
mockings and scourgings, yea, moreover, of bonds
and imprisonment."^ The Corinthians were tempted to
engage in the idolatrous feasts to which their former
habits had accustomed them, and which, on account
of former habits, it required much self-denial to aban-
don. But it would have been a far greater trial to
one who was in heart a servant of God, if he were
obliged to join in an idolatrous feast. This tempta-
tion had not taken them, a temptation which, though
not common to man in general, was not uncommon
to Christians of that age, and of the ages which suc-
ceeded : when they were required to take part in
sacrifices and join in worship, which was, in effect,
a denial of the true God : when they were forced to
make choice between torture and death, on the one
side, and the forfeiture of their everlasting hopes,
on the other. This temptation had not taken the
Corinthians.

An assurance follows, which might afford comfort
in the prospect of temptation. No temptation shall
come upon you, but such as ye shall be able to bear :
God is faithful, who will not suffer you to be tempted
above that ye are able; hut will with the temptation also
' Heb. xi. 36.

12, 13.

make a way to escape, that ye may he able to bear
He who knows your frame, your nature, and yo
circumstances, will provide for the spiritual safety
his people, and will fit their burthen to their strengt
and adapt their strength to their burthen.

The way to escape, here spoken of, does not me
a way to escape temptation itself, but to escape fall-
ing under temptation. It is not promised that God's
people will be exempt from conflict, but that they
shall be safe from injury. Not that they shall
exposed to no storms, but that their faith shall no
suffer shipwreck. It is escape from battle or from
storms, to return unharmed. No other escape is pro-
mised, than strength to resist temptation. No way
was made for- Daniel to avoid the severity of trial,
when he was threatened with a cruel death unless he
ceased from prayer. But strength was given him,
that though he "knew the writing was signed" which
was to compass his condemnation, " he kneeled upon
his knees three times a day, and prayed, and gave
thanks before his God, as he did aforetime."^ No
way was made for Job to escape the endurance of
sorrow and disease. But " in all this Job sinned not,
nor charged God foolishly."^ He was endued with
patience, and made able to bear that weight of afflic-
tion, which has rendered him a pattern of resignation
to the people of God in every age.

Admire here the wisdom of our heavenly Father,

who provides for the salvation of his people in the

way that seems good to him. He might, without

doubt, have ordained that there should be no tempta-

' Dan. vi. 10. a Job i. 22.

1 CORINTHIANS X. 14—22. 3()7

tion : no labours to weary, no pleasures to allure ;
no wicked to trouble from without, no passion to
molest within. But it has pleased him to order
otherwise. It has pleased him that they who are to
wear the crown of glory hereafter, should first " en-
dure hardness as good soldiers of Jesus Christ :" that
the husbandman should labour before he be " par-
taker of the fruits." ^ But still he provides that the
trial which is to prove his people's strength, shall not
overcome it; that the furnace which is to refine,
shall not destroy. " As an eagle stirreth up her nest,
fluttereth over her young, spreadeth abroad her
wings :"^ so the Lord "watches over them that serve
and fear him ; guides, supports, comforts them ; makes
his strength perfect in their weakness ; and propor-
tions their power to the temptation, that they may he
able to hear it. Therefore, " blessed is the man that
endureth temptation : for when he is tried, he shall
receive the crown of life, which the Lord hatli pro-
mised to them that love him."*^

LECTURE LXXIIL
IDOLATROUS FEASTS TO BE SHUNNED.

1 Cor. X. 14—22.

14. WJiereforej my dearly beloved, flee from idolatry.

15. / speak as to wise men ; judge ye what I say.

St. Paul's mind is still harassed by the habit pre-
vailing amongst the Corinthians, of frequenting the
9 2 Tim. i. 3— G. i Deut. xxxii. 11. 2 James i. 12.

368

1 CORINTHIANS X. 14—22.

feasts made in honour of the false deities, the " lords
many and gods many" of the heathen. He rep
sents the evil in a manner to convince their reaso:
I speak unto some, he says, who boast of their wi
dom ; who think themselves " wise unto salvation
judge ye what I say : and see by the examples whi
I shall bring forward, how your partaking of these
feasts, how the eating of the meats offered in t
temples, may involve you in the sin of idolatry,

We, as well as the heathen, have a festival, t
Supper of the Lord.

5se

16. The cup of blessing^ which we bless, is it not the com-
munion of the blood of Christ ? The bread which we breah,
is it not the communion of the body of Christ ?

17. For we being many are one bread, and one body : fo
we are all partakers of that one bread.

We being many, a company of persons, eat of " thai
bread from heaven ;" it unites us as one body, so that
we seem to form one bread, one substance, even as
the bread is one which we break, and of which we
are all partakers.^

And we are thus united as the worshippers of
Christ. This social and sacred feast joins us toge-
ther, as depending upon him for redemption : it is
the communion of the blood of Christ, which " cleanseth

1 Cup of blessing. The cup for which we give thanks and bless
God : evyapKTTOvvreq ore r-qq irXavriQ aTrijWa^e to TUtv dydpuTrtjy
yevoQ. Chrijs.

* Because the bread is one, one loaf being broken for us all,
we who partake of it, being many, are one body : owning our-
selves thereby all members of that body of which Christ is the
head." — Whitby after Chrysostom.

1 CORINTHIANS X. 14—22. 369

from all sin ;" it is the communion of the body of Christ,
" bruised for our iniquities.'

After the same rule will the heathen judge of us,
if they see us sitting at meat in the idol's temple.
When we drink the wine and break the bread in the
company of the faithful, they know it to be an act of
worship in honour of the Lord whom we call upon.
And if they find you joining the banquets in the as-
sembly of the heathen, will they not suppose that you
worship with the heathen ? Wherefo^Hi^ my dearly he-
loved, flee from idolatry.

Another example may be taken from the sacrifices
of the Jews.

18. Behold Israel after the flesh : are not they which eat
of the sacrifice partakers of the altar ?

Consider the case of those who still remain
Israel after the flesh, not being " led by the Spirit"
to perceive that the law of Moses is set aside.
Feasting makes a part of their worship also. Moses
ordained (Levit. vii. 15) that " the flesh of the sacri-
fice of the peace offerings for thanksgivings shall be
eaten the same day that it is offered." They that
thus eat of the sacriflces, are partakers of the altar
where they offer them; worship the God, to whom
the altar is consecrated.

So that both by Jews and Christians, to partake
of the feast which is celebrated at public worship, is
considered as making a part of worship, and connect-
ing the worshipper with the God who is honoured
by it. And judge ye what I say, w^hcn I warn you
that ye cannot be present at feasts in honour of an

R B

370 1 CORINTHIANS X. 14— 22.

idol, and yet be free from the charge and danger of
idolatry. fll

You will plead that the idol is nothing^ and the
sacrifice vain. The answer is, that the idol is to th^_.
Gentiles instead of God : and the sacrifice they payJH
is the sacrifice paid to devils instead of Him to whom
alone it is due. Be not ye partakers with them, but
flee from idolatry, ye that have been brought " froi
darkness to light, from the power of Satan unt<
God."

19. What say I then ? that the idol is any thing, or th
which is offered in sacrifice to idols is any thing ?

20. But I say, that the things which the Gentiles sacri-
fice, they sacrifice to devils, and not to God : and I woulc
not that ye should have fellowship with devils.

21. Ye cannot drink the cup of the Lord, and the cup of
devils: ye cannot he partakers of the Lord's table, ano^J
of the table of devils. ||

22. Do we provoke the Lord to jealousy ? are we stronger
than he ?

There are no idolatrous feasts to tempt us now
Yet St. Paul's argument supplies a needful warning.j
It shows the danger of being present at many of tin
scenes, and partaking of many of the amusements
which are common in the world. To instance only
one; the theatre. A person might argue, in the
same strain as the Corinthians who excused their
feasts : — I know that there is much wickedness con-
nected with the theatre. I know that those who
engage in it are exposed to more temptation than

3 It would condemn one who attended a Roman Catholic masflJj
for the sake of the music wliich may be enjoyed there. m

1 CORINTHIANS X. 14—22. 371

is " common to man :" that those who attend it are
often the ungodly and licentious: and that it is not
a place where God is honoured, rather, where he is
too commonly despised. But I am in no such peril.
I carry my right principles thither, and I return un-
liarmed, while my mind is gratified. The theatre is
nothing: the company is nothing. I see the exercise
of talent and genius. I see a representation of human
life and manners.

Does not St. Paul's reasoning apply? I say, that
the tilings ivhich the Gentiles sacrifice, they sacrifice unto
devils, and not to God ; and Iwoidd not that ye should
have fellowship with devils. These amusements are
not for the glory of God : they cannot promote his
glory : but they do favour " the adversary :" they give
him opportunity to corrupt the young and unwary,
to weaken piety, to degrade religion, to keep eternity
out of view. They provoke the Lord to jealousy.
Would not a friend be jealous, who saw one that
professed affection to him, sitting at the same table
with his greatest enemy? Would not a sovereign
be jealous, who knew that one engaged to his service
joined willingly in the society of traitors, listened to
their sentiments, and by his presence gave counte-
nance to their proceedings ?

It was a sign that much remained in the Corin-
thians which required a change, if they did not keep
themselves as far as possible from that idolatry which
they ought to have remembered with penitence and
sorrow. And it will be sign of a heart still attached
to " the world and the things that are in the world,"
if we can find gratification in any engagements or

B b2

372 1 CORINTHIANS X. 23-33.

amusements which tend to dishonour Him " in
whom our breath is, and whose are all our ways," and
whom we are bound " in all things to glorify through
Jesus Christ." *

LECTURE LXXIV.

CIRCUMSPECT BEHAVIOUR REQUIRED IN
CHRISTIANS.

1 Cor. X. 23—33.

23. All things are lawful for me, but all things are not
expedient: all things are lawful for me, but all things
edify not.

24. Let no man seek his own, but every man another's
wealth.

In the christian life, nothing is little or unim-
portant. Every act and every purj^ose has a bearing
upon eternity, and affects the welfare of our own soul
or that of others. Therefore there are many things
which are, strictly speaking, lawful — which break no
commandment : — and yet very ineocpedient, very con-
trary to christian wisdom or discretion : would injure,
rather than edify. Perhaps they may l^e safe to our-
selves, yet scandalise others. This too must be con-
sidered. Let no man seek his own, but every manl
another's spiritual wealth. It would be little satis-i
faction to a traveller that he could swim across a]
rapid stream, and reach the other side in safety, if
by his example he had led his companion to plunge
' 1 Pet. iv. 11.

1 CORINTHIANS X. 23—33. 373

in, and then saw him sink before his eyes. Througli
thy boldness or thy strength shall a weaker " brother
perish ?" '

Paul applies this to the point in hand, the par-
taking of meat which had been offered in sacrifice
to idols.

25. Whatsoever is sold in the shambles, that eat, asking
no question for conscience sake:

26. JFor the earth is the Lord's, and the fulness thereof,"^

27. If any of them that believe not bid you to a feast, and
ye be disposed to go ; whatsoever is set before you, eat, asking
no question for conscience sake.

There is no occasion to make or cherish scruples.
A tender conscience need not be a weak conscience.
Meat that is offered to idols is still that food which
God has provided for the use of man, and " created
to be received with thanksgiving :" ^ for the earth is
the Lord's, and the fulness thereof

28. But if any man say unto you, This is offered in sacri-
fice unto idols, eat not for his sake that shewed it, and for
conscience sake: for the earth is the Lord's, and the fulness
thereof: ^

29. Conscience, I soy, not thine own, but of the other:
for why is my liberty judged of another mans conscience?"^

30. For if I by grace be a partaker, why am I evil spoken
of for that for which I give thanks?^

Should a man remark. This is offered in sacrifice unto
idols; he evidently proves that he has a feeling on the

1 See Ch. viii. 13. « Prom Ps. xxiv. 1. 3 i Tim. iv. 3.

* Judged : i. e. condemned. Chrysos. and (Ecumenius.

^ Why should I give occasion to be evil spoken of? Tt irapa-
iTKCva^etQ aeavTOv (iXaff^rffxovffdai, »:at ha aov Trjv wiariv icat
Tov Geov. — (Ecumen.

374 1 CORINTHIANS X. 23-33.

subject. Perhaps he is a brother Christian. Then his"
feeling is, This has borne a share in the worship of an
idol : it has been sacrificed to devils : " it is an accursed
thing:" and those who eat of it, must share in theHj
pollution. If he sees you partake of it whilst thes^^
are his sentiments, he sees you wilfully do what he
believes to be displeasing to God. Therefore, eat not
for his sake who showed it, and for conscience sake ^1
for the earth is the Lord's, and the fulness thereof: He
has provided, and he will provide for the wants o
all who trust in him.

But perhaps it may be a heathen who says. This is
offered in sacrifice unto idols. He too is to be consi-
dered. He sees you eat of what he esteems sacred.
Perhaps he says within himself: It appears that these
Christians do not condemn our sacrifices : they par-
take of them as we do. Or perhaps he says : These
Christians, who condemn our sacrifices, and condemn
us as if we worshipped " vanities," yet cannot refrain
from the temptations of the feast. They eat what is
offered to our idols. Again, then, there is reason
to abstain, if not on account of thine own conscience,
of the other : for why should you afford occasion for
others to speak e\il of you, even though God's grace
has set you at liberty in this matter, and enabled you
to be a partaker and give thanks, if you could do so
without wounding the conscience of another ?

It is not without reason that these rules are left
recorded for our instruction, " upon whom the ends
of the world are come." They teach the Christian
how to act in cases which might otherwise perplex
him. Tliey teach him to avoid all those places and
amusements which " arc not of the Father, but oi

1 CORINTHIANS X. 23—33. 375

the world :" and which minister to the " lust of the
flesh, the lust of the eyes, and the pride of life."^
From these he must absent himself ybr conscience^
sake : conscience, if not his own, of others. If the
careless person sees him present at such assemblies,
he returns home thinking himself justified in fre-
quenting them, since his more religious neighbour
either sees no harm in them, or risks the harm for the
sake of the gratification. The " weak brother," again,
is encouraged by example : and further entangled in
the error, from which he might have " clean es-
caped :" encouraged to " run into the same excess of
riot " with others who make no pretence of regard-
ing God. Thus the liberty of one, even if he might
justly claim liberty in these things, becomes a snare
and a cause of offence to others.

31. Whether therefore ye eat, or drink, or whatsoever ye
do, do all to the glory of God.

32. Give none offence, neither to the Jews, nor to the
Gentiles, nor to the church of God:

33. Even as I please all men in all things, not seeking
mine own profit, hut the profit of many, that they may he
saved.

To advance the gloi^y of God, is the purpose of
the Christian. He is sent into the world to this end,
that God may be glorified : that in the midst of a
world which too generally " likes not to retain God
in its knowledge," there may be those who remember
him, serve him, and seek his eternal kingdom. Our
Lord said to his disciples, " Ye are the salt of the
earth," ^ to preserve it from corruption. " Ye are
the light of the world. Let your light so shine
' 1 John ii. 16. ' Matt. v. 13— IG.

376 1 CORINTHIANS X. 23—33.

before men, that they may see your good works, and
glorify your Father which is in heaven."

Therefore, in things which might of themselves
appear indifferent, or in which others use liberty,
one who desires to " prove what is that good, and
acceptable, and perfect will of God,"^ will be self-
denying and circumspect, that he give none offence,
neither to the Gentiles^ nor to the church of God : not
pleasing himself, or seeking his own profit, hit the
profit of many, that they may he saved. This was
Elisha's mind, when he refused the presents which
Naaman would have persuaded him to receive. " Is
it a time to receive money, and to receive garments,
and oliveyards, and vineyards, and sheep, and oxen,
and men servants, and maid servants?" Shall we,
the prophets of the Lord, show that these things
have charms for us, and that we are even as others ?^
This also was the mind of Daniel, when at the court
of the heathen king, he purposed in his heart not to
" defile himself" by living as the heathen lived :^ he
must show himself to be of a different race from those
who were ignorant of the true God, and whose maxim
was to take their fill of the only world they knei
of, or were looking to. And thus God is glorified <
when his fear is seen to prevail, and when his coi
mands are made effectual to turn aside present temj
tation : and men are brought to acknowledge wlial
Nebuchadnezzar acknowledged, when he " answere(
Daniel, and said, Of a truth it is, that your
is a God of gods, and a Lord of kings." ^

' Rom. xii. 2. ' 2 Kings v. 26.

' Dan. i. 8—16. 2 Dan. ii. 47.

1 CORINTHIANS XI. 1—16. 377

LECTURE LXXV.
DIRECTIONS CONCERNING PUBLIC WORSHIP.

1 Cor. xi. 1— IG.

1. Be ye followers of me, even as I also am of Christ^

2. Now I praise you, brethren, that ye remember me in
all things, and keep the ordinances, as I delivered them to
you.

3. But I would have you know, that the head of every
man is Christ ; and the head of the woman is the man ; and
the head of Christ is God.

4. Every man praying or prophesying, having his head
covered, dishojioureth his head.

To understand this, we must place ourselves in the
country where Paul was writing ; and bear in mind,
that the head veiled or covered, was then a token
of subjection, of inferiority. It had remained so
from very early times. For we read in Genesis, that
when Rebecca saw Isaac approaching, and " the
servant had said. It is my master: therefore she
took a vail, and covered herself'"^

Should a man then p7*ai/ or prophesi/ in the chris-
tian assemblies, having his head covered, he would be
assuming the place of the woman : he would do that
which was seemly in her, but unseemly in him, bc-

* This verse properly belongs to the subject of the foregoing
chapter, and should have concluded it.
2 Gen. xxiv. 64, 65.

378 1 CORINTHIANS XI. 1— 16.

cause unsuitable to his sex or station : and so doina
he would dishonour his Head who is above : act u
worthily towards Christ himself, who is the Head
the church, and therefore of every man belonging to
the church : just as God the Father is the Head Oj
Christ his beloved Son : and just as man is the he
of his inferior helpmate, woman.

On the contrary, it was disgraceful for a wom
to appear with the head uncovered : (the women
that country were, and still are, always veiled ;) si
much so, that the apostle says, to have the head un-
covered in any public place would be as great a dis-
honour to a woman, as much a reproach to all con-
nected with her, and her husband especially, as if
she were shor7i or shaven. For they only were shorn
or shaven, whom it was intended to make an object
of disgrace and ignominy.

But it seems that among the ordinances whic
had not been duly kept in the Corinthian church,
was one relating to this custom. Women who were
led by spiritual impulse to pray or prophesy in the
assemblies, had neglected the usage of the country,
and praijed or prophesied with the head uncovered,
Paul forbids this, as unbecoming : as disturbing the
providential order of things, which made man the head
of the woman, and the woman subordinate to her h
band. If the woman assumed to herself that tok
of superiority which belonged to the man, she di
what was inconsistent with her first creation: for
the man was not taken from the woman, hut the w\
man from the man,^ And it was contrary to thi
original purpose, according to which the man w<
3 Gen. ii. 21, 22.

'^ J

5ad

1 CORINTHIANS XI. 1— Ifi. 379

7iot ci^eated fm* the woma% but the woman for the mmi.
God said : " It is not good that the man shouhl he
alone : I will make him an help meet for him." *
And it was afterwards declared, " Thy desire shall
be to thy husband, and he shall rule over thee."*

All this was reversed, if the woman took to her-
self the liberty of throwing aside the veil.

5. But every woman that pray eth or prophesieth with her
head uncovered, dishonoureth her head :^ for that is even all
one as if she were shaven.

6. For if the woman he not covered, let her also he shorn :
hut if it be a shame for a woman to be shorn or shaven, let
her he covered.

7. For a man indeed ought not to cover his head, foras-
much as he is the image and glory of God: "^ but the woman
is the glory of the man.

8. For the man is not of the woman ; but the woman of
the man.

9. Neither was the man created for the woman ; but the
woman for the man,

10. For this cause ought the woman to have power^ on her
head, because of the angels.

Scripture does not give us much information con-
ceniing the angels. But it speaks of them as " minis-
tering spirits, sent forth to minister unto such as shall
be heirs of salvation." ^ Therefore they must watch
over and witness all we do : and the services of the
church, important as they are to our spiritual state,

* Gen. ii. 18. ' Gen. ill. 16.

^ Her husband : the man who is intended to be head over
her.

7 Gen. i. 26.

^ Gen. ii. 18 — 22. — i. e. a covering : "a sign that she is under
the power of her luisband." Marginal translation.

9 Ileb. i. U.

380 1 CORINTHIANS XI. 1—16.

must receive their especial attention. If then the]
were any one who neither regarded the rebuke
the apostle, or reverenced her husband, let her re
rence the angels.^ Solomon, in like manner, takes
an argument from the presence of angels when he
dissuades from rash and hasty words.^ " Suffer not
thy mouth to cause thy flesh to sin ; neither say thou
before the angel, that it was an error: wherefo]
should God be angry at thy voice, and destroy t
work of thine hands ?"

Having corrected this disorder, Paul checks him-
self, lest he should seem to have done injustice to the
woman, and spoken disparagingly of her sex. For in
Christ Jesus there is neither male nor female :^ there
is no inequality in the sight of God ; though
order's sake, and the general well-being, one is
subjection to the other.

1 1 . Nevertheless neither is the man without the womc
neither the woman without the man, in the Lord.

12. For as the woman is of the man, even so is the mt
also hy the woman; hut all things of God,

13. Judge in yourselves : is it comely that a woman pr^
unto God uncovered ?

14. Doth not even nature itself teach you, that, if a
have long hair, it is a shame unto him ?

15. But if a woman have long hair, it is a glory to hi
for her hair is given her for a covering,

16. But if any man seem to be contentious, we have
such custom, neither the churches of God.

^ Chrysostom and Theodoret : ** angels having man under their
guidance." He quotes Acts xii. 15, and Matt, xviii. 10. Others
have supposed that by uyyeXot, " the chief ministers of the
church" are intended : as llevel. i. 20.

2 Ecdcs. V. (). ^ Gal. iii. 28.

1 CORINTHIANS XI. 1— IG. 381

Should any one still contend and dispute, and jus-
tify this disorderly conduct, let him know that he
will oi)pose the general practice of Christians : wc
Jiave 710 such custom, neither the churches of God any-
where.

The apostle had good reason for prohibiting every-
thing which might tend to distract the mind, and
divert it from the proper object of public worship.
A woman praying in the church uncovered must have
this effect among persons brought up as the Corin-
thians were, to reckon a veil an essential part of
female dress, and who had never seen it laid aside
except by persons the very opposite from what a
christian female ought to be : or perhaps by those
heathen priestesses who departed from national cus-
tom on purpose to attract attention, or on pretence
of inspiration.

And here we may ourselves derive a profitable les-
son from what appears peculiar to that day.

Under the best circumstances, it is hard to escape
distraction ; hard to preserve that frame of mind
which becomes the sanctuary. Most carefully, there-
fore, should we avoid all cause of offence : and when
we enter into the house of God, guard our appear-
ance from anything that might resemble levity, or
excite vanity. We may not have the consciousness,
which in those times was familiar, of the presence of
angels in the public assemblies. But we never doubt
of the presence of Him, before whom the angels vail
their faces.* And if in every place, still more espe-
cially in the house of God, the " adorning should not
be that outward adorning of plaiting the hair, and of
* See Isa. vi. 2.

382 1 CORINTHIANS XI. 17—26.

wearing of gold, and of putting on of apparel : ^ but
the hidden man of the heart," bowed in reverence
before the Lord of the temple: the meekness of spirit
within should be signified by outward humility and
modesty : so that we neither offend ourselves, nor
give occasion that others offend.

LECTURE LXXVL

ERRORS IN THE ADMINISTRATION OF THE LORD'S
SUPPER.

1 Cor. xi. 17—26.

17. Now in this that I declare unto you^ I praise yt
not, that ye come together not for the better, hut for the
worse.

18. For first of all, when ye come together in the church,
I hear that there he divisions among you; and I parti ij^
believe it.

19. For there must be also heresies among you, that ii
which are approved may be made manifest among you.

Paul was not surprised that these things should
What he knew of the practices which existed anion
the Corinthians, as well as of our common nature,
him at X^^^i partly to believe what he had heard. He
knew how the Lord had said, " It must needs be that
offences come." ^ Such divisions or heresies separate
the wheat from the chaff. Thei/ who are approved^

* 1 Pet. iii. 3. i Matt, xviii, 7.

1 CORINTHIANS XI. 17— 2(). 383

are made manifest, God sets before his people the
way in which they should go : and permits Satan to
open a path to the right hand or to the left, which
they will follow if they yield to their own hearts;
which they will avoid if they are obedient to God's
word. Moses warns the Israelites (Deut. xiii. 1 — 3)
that there might " arise among them a prophet, or a
dreamer of dreams, who should give a sign or a won-
der, saying. Let us go after other gods, which thou
hast not known, and let us serve them. Thou shalt
not hearken unto the words of that projihet, or that
dreamer of dreams : for the Lord your God proveth
you, to know whether ye love the Lord your God
with all your heart and with all your soul." And
now, when the Corinthians found their church dis-
tracted by parties and heresies, they should look upon
it as a temptation : the Lord their God was proving
them, that they who could not be perverted might
be made manifest

But not only was this to be blamed, but they had
other practices which brought reproach on the most
sacred ordinance of their religion. They treated the
Lord's supper as an ordinary meal ; each taking his
own provisions to the common assembly: so that
some were insufficiently supplied, and others had too
much abundance. With habits such as these, of
division on the one hand, and irreverence on the
other, there could be no piety, and therefore no
blessing. They came together, indeed, and so showed
that they were a company who acknowledged and
worshipped the Lord Jesus : but they came together
not for the better, but for the worse, as far as concerned
their souls.

384 1 CORINTHIANS XI. 17—26.

20. When ye come together therefore into one place, this
is not to eat the Lord's supper.

21. I^or in eating every one taketh before other his own
supper : and one is hungry, and another is drunken.

22. What ? have ye not houses to eat and to drink in^M
or despise ye the church of God, and shame them that hav^^
not ? What shall I say to you ? shall I praise you in this ^
I praise you not.

23. For I have received of the Lord that which a
I delivered unto you. That the Lord Jesus the same nig
in which he was betrayed took bread :

24. And when he had given thanks, he brake it, and sal
Take, eat : this is my body, which is broken'^ for you : this
do in remembrance of me.

This bread which I break and give you, is th
emblem of my body, bruised, and pierced, and brokei
on the cross : the cross on which I bear your sir
and the " sins of the whole world :" " for the Lo
hath laid on one the iniquity of all." Therefore d{
this in remembrance of me. Ye have seen me tab
bread, and break it, and give to each a portion : d
this same thing : and when ye do it, let it remind
you, that as the bread is broken, so the body of
Christ was broken : and as the bread is eaten, so the
crucified body of Christ must be fed upon : and
the bread nourishes, so the crucified body of Christ,
relied upon and trusted in, nourishes the soul, and
supplies it with fresh life and strength.

This was to eat the Lord's supper*: this was the
purpose of its institution : a purpose entirely frus-
trated by the habits which they had been
dulging.

lie _i

"fl

* Matt. xxvi. 26, Mark xiv. 22, Luke xxii. 1 9, who, however,
writes yiven for you, where Paul says, broken for you.

1 CORINTHIANS XI. 17—26'. 385

25. After the same manner also he took the c?tp, ivhen he
had supped, saying, This is the new testament in my blood :
this do ye, as oft as ye drink it, in remembrance of me.

26. For as often as ye eat this bread, and drink this cup,
ye do shew the Lord's death till he come.

An old testament or covenant had been given to
the Israelites by Moses. He set forth the will of
God concerning them ; prescribed them laws and
ordinances ; and pronounced, that it should be " their
righteousness, if they observed to do all these com-
mandments before the Lord God, as he had com-
manded them."^ A neiv testament or covenant is now
established, of which this cup, this wine, is the em-
blem. For the wine is my blood : my blood shed for
the remission of sins : and the covenant is, that who-
ever trusts in that blood, as shed for his sins, as
being instead of his own blood, — his sins and iniqui-
ties shall be remembered no more.

So that doing this — keeping this memorial — we
.show the LoQ'd's death till he come. We show, or tell
it forth ; w^e celebrate it : praising God for the ines-
timable blessing, and at the same time bearing tes-
timony before men of the faith we profess. The
Lord's Supper is a perpetual memorial of what
Christians believe, as well as of the fact on which
that faith is grounded. When the Israelites passed
over Jordan, the waters making way for them,*
Joshua commanded that twelve stones should be
taken from the bed of the river, and pitched in Gilgal.
" And he spake unto the children of Israel, saying,
When your children shall ask their fathers in time to
come, saying, What mean ye by these stones ? Then
^ Deut. vi. 25. " Josh. iv. 20—24.

c c

386 1 CORINTHIANS XI. 17—26.

ye shall let your children know, saying, Israel came
over this Jordan on dry land." The Lord's Supper
is a like memorial. And if any shall ask, What
mean ye by this service? The answer is. We who
observe it, are trusting for our eternal life to that
death which we thus commemorate; trusting also,
that He whom we worship, and whom his disciples
saw taken up into heaven, shall so come " again in
like manner,"^ and receive unto himself all them
that have believed in his name.^ Thus we shoiv the
Lord's death till he come. But not as the passage
of Jordan was shown, in one spot only, where the
twelve stones had been first pitched. The commu-
nion of the body and blood of Christ is at once a
perpetual and an universal memorial : celebrated in
every age since Jesus died, and established in every
country under heaven where a company of Christians
is found. In the North and the South, in the East
and in the West, amongst the most civilized and the
least civilized of mankind, the same act of faith is pei*-
formed and the same confession made : " O Lord and
heavenly Father, we thy humble servants entirely
desire thy fatherly goodness, mercifully to acce])t
this our sacrifice of praise and thanksgiving : most
humbly beseeching thee to grant, that by the merits
and death of thy Son Jesus Christ, and through
faith in his blood, we and all thy whole church ma}
obtain remission of our sins, and all other benefits oj
his passion."^ ^|

* Acts i. II. ° John xiv. 2, 3. 7 Communion Service.

] ( ORINTHIANS XI. 27—34. 387

LECTURE LXXVIT.

THE NATURE OF DIVINE JUDGMENTS.

1 Cor. xi. 27—34.

27. Wherefore whosoever shall eat this bread, and drink
this ctq) of the Lord, unworthily, shall be guilty of the body
and blood of the Lord.

28. But let a man examine himself, and so let him eat of
that bread, and drink of that cup.

29. For he that eateth and drinketh unworthily, eateth
and drinketh damnation^ to himself, not discerning the
Lord's body.

The Corinthians partook of what they called " the
Supper of the Lord." But as they celebrated it, it
deserved no such name : it was a mere man's feast :
and whoever should so unw(yrtliily eat this bread, and
drink this cup, became guilty of the body and blood
of their Lord : guilty of the charge of profaning it.

And so now — though no one could profane the
table of the Lord in the same manner, they might
attend it no less unworthily : — if without repent-
ance ; if without self-consecration ; if without reli-
ance on him whom the feast commemorates, — they
should come to that holy sacrament.

But let a man examine himself; inquire of his own
conscience, whether he is really showing the Lm-d's

1 Condemnation, or judgment. The word damnation bore this
sense, when the translation of the Scriptures was made.

cc 2

388 1 COIIINTHIANS XI. 27—34.

death, and so answering the purpose which the ordi-
nance was intended to fulfil. He is not showing
the Lord's death, if he communicates in complianci
with custom, without thought or meaning: if t
cup, of which he drinks, does not remind him, thai
it flows from that fountain in which he is to 1
cleansed from sin : if the bread which he eats do
not remind him, that the body of Christ " is me
indeed," " giving life to those who feed upon it i
wardly, and apply it by faith to their souls. T
communicate otherwise, is to eat and drink unww-
thily, not discerning the LordJs body : making no dis-
tinction between the bread which nourishes the out-
ward man, and the spiritual " bread which came down
from heaven," that " a man may eat thereof, and
live for ever."^ So to eat, would " profit nothing :"
rather, it would be so to eat and drink, as to bring-
down condemnation on ourselves. Nay, it had al-
ready brought its evil consequences on the Corin-
thians.

30. For tills cause many are weak and sickly among yo
and many sleep.

31. For if we would judge ourselves^ we skould not be
judged.

32. Hut when we are judged, we are chastened of the
Lord, that we should not be condemned with the loorld.

33. Wherefore, my brethren, when ye come together to
eat, tarry one for another.

34. And if any man hunger, let him eat at home ; that
ye come not together unto condemnation. And the rest loill
I set in order when I come.

Here St. Paul discloses, in part, the course of God's
2 John vi. 55. ^ jo^n ^i. 58.

1 COUINTHIANS XI. 27—34. 389

clualiiigs with his people. For this cause — because of
the unworthy manner in which you have treated this
holy ordinance, the evils which you suffer have
come upon you. It is with you as with the Israel-
ites of old : to whom God gave his promise, that if
tiiey kept his laws, the Lord would take from them
all sickness, and put none of the evil diseases of
Egypt upon them:* but if they rebelled and were
disobedient, he would bring upon them all the dis-
eases of Egypt, and they should cleave unto them.^
So now among the Corinthians ; many, who might
have been strong and in health, were weak and sickly ;
and many slept : many had been taken jirematurely
to the grave.

It was a reason, why every man should calamine
himself. Fcrr if we would judge ourselves, we should
not be judged. Ifj like the inhabitants of Nineveh,
we should " turn every one from his evil way ; — who
can tell if God will turn and repent, and turn away
from his fierce anger, that we perish not?"^

Still, if we are judged, it is in faithfulness. It is
a sign that God is merciful, and has not cast us off.
Sweet waters may flow from a bitter fountain. When
we are judged, we are chastened of the Lord, that we
should not be condemned with the world. For "whom
the Lord loveth, he chasteneth."^ " As many as he
loves, he rebukes and chastens."^ " Behold, happy
is the man whom God correcteth. For he maketh
sore, and bindeth up ; he woundeth, and his hands
make whole." ^ " Surely it is meet to be said unto

^ Deut. vii. 12—15. * Deut. xxviii. 60.

fi Jonah iii. 8—10. 7 Heb. xii. 6.

« Rev. iu. 19. ' 9 Job V. 17, 18

the

;en
Lnd

390 1 CORINTHIANS XI. 27—34.

God, I have borne chastisement, I will not offend
any more : that which I see not, teach thou me ; if
I have done iniquity, I will do no more."^ It was
thus with the prodigal, when he left his fathei
house, and " went into a far country, and ther"
wasted his substance in riotous living." There came
a famine in the land, and he was reduced to the
lowest misery. It brought him "to himself."
determined him to say, " I will arise, and go to
father, and will say unto him, Father, I have sinned.
If no misfortune had befallen him, and he had been
allowed to persevere in his course of vanity and
revelry, it must have ended in his destruction:
must have perished for ever.

The Old Testament abounds with examples of jud^
ments, i. e. of temporary affliction visiting the chil-
dren of God, that they might not be cofidemned with the
world. It was so with Moses and Aaron, when thfll
Lord spake unto them, "Because ye believed niffl
not, to sanctify me in the eyes of the children
Israel, — therefore ye shall not bring this congregati(
into the land which I have given them."^ It was
with David, to whom Nathan said,* "The Lord ha^
put away thy sin : thou shalt not die. Howbeit,
cause by this deed thou hast given gi'eat occasion tn
the enemies of the Lord to blaspheme, the child that
is bom unto thee shall surely die."

These were chastened of the Lord, that they might
" not be given over unto death." It is when his
visitations are neglected and despised, that the severity
of his anger must be expected ; " a fearful looking

1 Job xxxiv. 31, 32. « Luke xv. 13—18.

3 Numb. XX. 12. * 2 Sara. xii. 13.

1 CORINTHIANS XI. 27— 34. :m

for of judgment and fiery indignation." As the pro-
phet Jeremiah complains ^ — " O Lord, thou hast
stricken them, but they have not grieved ; thou hast
consumed them, but they have refused to receive
correction : they have made their faces harder than
a rock ; they have refused to return." Amos writes
to the same purpose;^ — " I have given you cleanness
of teeth in all your cities, and want of bread in all
your palaces : yet have ye not returned unto me, saith
the Lord. I have withholden the rain from you : I
have smitten you with blasting and mildew ; I have
sent among you the pestilence after the manner of
Egypt : I have overthrown some of you, as God over-
threw Sodom and Gomorrah, and ye were as a fire-
brand plucked out of the burning : yet have ye not
returned unto me, saith the Lord." " Therefore, pre-
pare to meet thy God, O Israel." If ye " receive
not correction ;" if " ye will revolt more and more ;"
and refuse to judge yourselves when ye are chastened
of the Lord : ye must be included in the condemna-
tion, and await the doom of " the world that lieth
in wickedness." ^

" Lo, all these things worketh God oftentimes with
man, that he may withdraw man from his purpose,
and withhold pride from man. He is chastened
with pain upon his bed, and the multitude of his
bones with strong pain : Yea, his soul draweth near
unto the grave, and his life to the destroyers. He
shall pray unto God, and he will be favourable unto
him : and he shall see his face with joy. He will

5 Ch. V. 3. « Ch. iv. 6—11.

7 Zeph. iii. 2 ; Jer. vii. 28 ; Isa. i. 5.

392 1 CORINTHIANS XII. 1—3.

deliver his soul from going down into the pit, and
his life shall see the light." "^

LECTURE LXXVIII.

THE TRUE TEST OF SPIRITUAL GIFTS.

1 Cor. xii. 1—3.

1. JVoiv concerning spiritual gifts, brethren, I would m
have you ignorant.

2. Ye know that ye were Gentiles, carried away unto
these dumb idols, even as ye were led.

There have always been pretenders to spiritual
gifts : and the Corinthians were in danger of being
corrupted by such pretenders. They must not " be-
lieve every spirit : but try the spirits, whether they
be of God."^ There was a test by which they might
be proved: the real prophet known, and the false
prophet discovered. Paul reminds the Corinthians
of the mighty change which had taken place
them : how they that " were sometime darkne
were now light in the Lord :" had been brought to
the knowledge of " the living and true God," instead
of being cariied away unto these dumb idols, even as
they were led. They had come to this state of sal-
vation through the Gospel of Jesus Christ : and
might be sure that whatever did not tend to exa]
* See Job xxxiii. \A — 29. ' I Johu iv. 1.

1 CORINTHIANS XII. 1—3. 393

and honour Him, could not be a spiritual gift^ or
proceed from God. Perhaps some of the priests of
those dumb idols, whose craft was failing, took what
seemed to them the best means of maintaining their
own interest : and pretended to speak under inspi-
ration, whilst they decried the authority of Jesus.
Besides these, there were unconverted Jews, " mak-
ing their boast of God," whose worshippers they had
always been, yet indulging the most vehement en-
mity against Jesus, as if he had " destroyed the law
and the prophets." These would speak of him as
justly put to death : as having been rightly con-
demned to an accursed death,'^ as a blasphemer, who
'' by their law ought to die, because he made him-
self the Son of God." ^ Nay, there had been a time
when even Paul might have called Jesus accursed,
and yet " verily have thought within himself" that
he was speaking in accordance with the Spirit of
God.*

This, therefore, was the test to which they
might look, the sign on Avhich they might depend.
" Hereby they might know the Spirit of God." No
man, whatever might be his claim to spiritual gifts,
must be believed or trusted, who could speak lightly,
much less who could speak blasphemously of Jesus
Christ.

3. Wherefore I give you to understand, that no man
speahing hy the Spirit of God calleth Jesus accursed: and
that no man can say that Jesus is the Lord, but by the
Holy Ghost.

As St. John wrote afterwards, having the same
5 Gal. iii. 13. ^ John xix. 7. ^ Acts xxvi. 9.

394 1 CORINTHIANS XII. 1—3.

truth to maintain, and the same errors to combat/^
" Every spirit that confesseth that Jesus Christ u
come in the flesh, is of God : and every spirit that
confesseth not that Jesus Christ is come in the flesh,
is not of God. Hereby know we the spirit of trutl
and the spirit of error."

It seems an easy and simple thing, to confess thai
" Jesus Christ is come in the flesh :" that Jesus
the Lord : and yet how much is implied in those shoi
words ! Jesus is the Lord. Then Jesus is he, " oi
whom Moses and the prophets did speak;" whom]
the Jewish nation had been long expecting, to " re-
deem Israel:" whom, nevertheless, they rejected,
and would not " have to reign over them ;" and at
length they " crucified that same Jesus, whom God
made both Lord and Christ." ^

Jesus is the Lord. Then tlie whole race of man-
kind were needing a Redeemer: till he came to
" seek and to save that which was lost," and to " give
his life a ransom for many :" whom God has attested
as " his beloved Son," in that " he hath raised him
from the dead," and sent him " to be a Prince and
a Saviour, to give repentance unto Israel and for-
giveness of sins.""'

Jesus is the Lord. Therefore let every knee bow
to him, and every tongue confess him : " God hath
committed all judgment unto the Son : that all men
should honour the Son even as they honour the
Father. He that honoureth not the Son, honoureth
not the Father which hath sent him." ^

a 1 John iv. 2, 3, 7. " Acts ii. 36.

' Acts V. 31. » John V. 22, 23.

1 CORINTHIANS XII. 1-3. 395

Jesus is the Lm^d, And whosoever " heareth his
sayings, and doeth them," shall never perish, but is
heir to everlasting glory. ^

It was no less, indeed it was much more than
this, to say that Jesus is the Lor^d. And therefore
Paul says, that no man can declare or teach this truth,
(nit In/ the Holy Ghost, He proclaimed it first, in
tuliilment of the promise which Christ had made on
the day of Pentecost.^ And ever since He has put
it into the hearts of faithful men to proclaim, that
•' God hath given to us eternal life, and this life is
in his Son : so that he that hath the Son hath life, and
lie that hath not the Son hath not life."^

No doubt these truths may be spoken in words, and
oven taught, without the Spirit's influence. A man
may say that Jesus is the Lord, because others around
him say it, and inquire no farther: and such doc-
trine may be taught because the Church teaches it,
and we repeat the Church's creed with our lips,
while in our hearts we know and feel nothing of its
meaning. But if from the heart w^e say that Jesus
is the Lwd : and not only the Lord, but our Lord :
the Lord whom we are bound to serve, the lawgiver
whose commands we are to follow, the prophet who is
to show us real wisdom : such language is " taught of
God." For wherever this is acknowledged, and made
the rule of action ; that is accomplished which Jesus
came to effect: the heart is turned from worldly
vanities to serve " the living and true God ;" the
affections are taken from things below, and raised to
things of heaven. And this conversion of the heart is

9 Matt. vii. 24. i Acts ii. 33.

« 1 John V. 11, 12.

396 1 CORINTHIANS XII. 1—3.

the work of the Holy Ghost ; who thus performs the
office which is peculiarly his own :^ he shows that wi
are by nature at enmity with God, and need to bi
reconciled to him : and then he shows that Jesus
that Reconciler, that Mediator, who " is the propitia-
tion for our sin," and " the author of eternal salvation
unto all them that obey him." * To recognise this,
is to " receive " Jesus as the Lord. And they wh
do thus " receive him, are born not of blood, no:
of the will of the flesh, nor of the will of man, but o
God."^ So Simon was assured, when he made his
" good confession. Thou art the Christ, the Son of
the living God. And Jesus answered and said unto
him. Blessed art thou, Simon Bar-jona : for flesh and
blood hath not revealed it unto thee, but my Father
which is in heaven." ^ For no man can say that Jesus
is the Lord, but by the Holy Ghost.

Great is indeed the blessedness, when this truth is
imprinted on the heart. One who has received it,
does " not abide in darkness :" he has a light to walk
by, a lamp to direct his steps, and " guide his feet
into the way of peace." Even when he goes down
into the valley of the shadow of death, there is still
one with him to support and comfort him. And he
need fear no evil ; for he who is thus with him, and
sustains him, is " his Lord and his God." ^

3 See John xvi. 7—11. * Ileb. v. 9. * John i. 13.

6 Matt. xvi. IG, 17. 7 See Ps. xxiii. 4, and John xx. 28.

S, :

1 CORINTHIANS XII. 4—11. 397

LECTURE LXXIX.
THE VARIOUS GIFTS OF THE SPIRIT.

1 Cor. xii. 4 — 11.

4. Now there are diversities of gifts, hit the same Spirit.

5. And there are differences of administrations ^ but the
same Lord.

6. And there are diversities of operations, hut it is the
same God xvhich xvorketh all in all.

7. But the manifestation of the Spirit is given to every
man to profit ivithaU

St. Paul had before given one general rule, by
which a teacher who spoke by the Spirit of God
might be discerned, and distinguished from any false
pretenders. A man speaking by the Spirit of God
would acknowledge Jesus as the Lord, and teach in
his name.

But there was great difference in the spiritual
gifts of those who agreed alike in laying this founda-
tion, and were employed in building up the church
of God. The same Spirit wrought in all ; but with
a diversity ^f.9ift^9 ^^^ administrations, and operations.
The members of the human body are numerous,
because the purposes to be served are numerous ; but
are all directed by one principle within. So it is
likewise in the christian body : so it was especially
in the early church, whose circumstances required

^ Trpoc TO <Tvfj<p€pni', to use for the general good.

398 1 CORINTHIANS XII. 4—11.

diversities of gifts, and differences of administrations,
and diversities of operations : and in consequence the
members and ministers of the church were endued
with a variety of qualifications, given to every man
profit withal : " divided to every man severally," i
order that he might exercise them for the commo;
good in the sphere of duty assigned him.

8. For to one is given hy the Spirit the word of wisdom
to another the word of knowledge hy the same Spirit ;

9. To another faith by the same Spirit ; to another ti
gifts of healing by the same Spirit ;

10. To another the working of miracles ; to another pro-
phecy ; to another discerning of spirits ; to another diverM\
kinds of tongues ; to another the interpretation of tongues.

11. But all these worketh that one and the selfsame
Spirit, dividing to every man severally as he wilL^

To one is given by the Spirit the word ofwisdc
Such as was manifested by James, when he presid(
over the council at Jerusalem, and satisfied tl
apostles and elders that they among the Gentih
who had turned to God should not be compelled
conform to the law of Moses.^ Such also as wj
exercised by Barnabas, when being sent down froi
Jerusalem to judge concerning the unexpected pi
gress of the Gospel at Antioch, he perceived th?
work to be of God, confirmed the disciples in the
faith, and " exhorted them that with full purpose of
heart they should cleave unto the Lord." *

2 Chrysostom allows that it was difficult, even in his time, to
assign the exact meaning to the different gifts here enumerated : be-
cause, lie says, " we are ignorant of the facts to which the apostle
refers, which used then to take place, and do not happen now.*

3 Acts XV. 13—22. ♦ Acts xi. 22—24.

1 CORINTHIANS XII. 4—11. 399

To another is given by the same Spirit the word of
knrnckdf/e. In this Apollos excelled: who was re-
markable for his acquaintance with the Scriptures,^
and therefore capable of alleging proofs and answer-
ing objections : so that he " mightily convinced the
Jews, and that publicly, showing from the scriptures
that Jesus was Christ." ^

To another, faith, which is common to all, and is
the basis of all their energies, is given in a pre-
eminent degree. Faith, like that which encouraged
Peter to descend from the ship into the sea; but
which does not fail, as w4th him on that occasion,
though the winds are boisterous.'^ Of such faith St.
Paul's whole history is an example. It enabled him
to " count not his life dear unto himself, so that he
might finish his course with joy :" it enabled him to
"go bound in the spirit unto Jerusalem, not know-
ing the things that should befal him there: save
that the Holy Ghost witnessed in every city, say-
ing that bonds and afflictions " awaited him."^ It
enabled Peter and John to proclaim Jesus as the
Lord, whom the Jews, his hearers, "by wicked
hands had crucified and slain," ^ and to declare in the
presence of the council, that whatever might betide
them, " they could not but speak the things which
they had seen and heard." ^

Another is remarkable ybr the gifts of healing. It
was by this power that Peter and John attracted to
themselves first the wonder and then the admiration
of the people. They said to the cripple at the gate

5 Acts xviii. 24. ^ Acts xviii. 28.

7 Matt. xiv. 28—31. « Acts xx. 22—24.

9 Acts ii. 23. 1 Acts iv. 20.

400 1 CORINTHIANS XII. 4—11.

of the temple, " Silver and gold have I none ; hut
such as I have give I thee :^ In the name of Jesus
Christ of Nazareth, rise up and walk. And he took
him by the right hand, and lifted him up ; and im-
mediately his feet and ancle bones received strength."
And, afterwards, " they brought forth the sick into
the streets, and laid them on beds and couches, that
at the least the shadow of Peter passing by might
overshadow some of them."^ f_j

The ivorMng of miracles of various kinds was givei^B
to others, in accordance with that promise of the
Lord, who said to his apostles, " Heal the sick,
cleanse the lepers, raise the dead, cast out devils :"*
and again assured them, after his resurrection, " These
signs shall follow them that believe ; in my name
shall they cast out devils ; they shall speak with new
tongues ; they shall take up serpents ; and if they
drink any deadly thing, it shall not hurt them ;
they shall lay hands on the sick, and they shall

Another was entrusted with the power of pro-
fliecy. As Agabus, who foretold "the great dearth
throughout all the world, which came to pass in the
days of Claudius Caisar."^ And afterwards, at Cajsarea,
"when he took Paul's girdle, and bound his own hands
and feet, and said, Thus saith the Holy Ghost, So
shall the Jews at Jei-usalem bind the man that owneth
this girdle, and shall deliver him into the hands of
the Gentiles.""

« Acts iii. 2—8. ^ Acts v. 15.

* Matt. X. 8. ' Mark xvi. 17, 18.

^ Actsxi. 28. 7 Actsxxi. 11.

1 CORINTHIANS XII. 4—11. 401

To another was given the discerning of spirits ;
skill to discern what was in the heart ; to know its
real motives. Thus Peter was enabled to understand
the character of Ananias, and to unveil the hy-
pocrisy which lay concealed under his pretence of
generosity.^ This was a great and signal occasion:
but the power of discerning characters was especially
important then, when one treacherous or ignorant
man, one false teacher, might ruin a whole church.
" Lay hands suddenly on no man,"^ was Paul's com-
mand to Timothy : be careful to discern, whether the
Spirit of God or the spirit of the world actuates
him.

Others were enabled to interpret the tongues of dif-
ferent nations, or to declare the works of God in
divers kinds of tongues. As is related of some dis-
ciples of John, who were taught the way of God
more perfectly, at Ephesus, and "baptized in the
name of the Lord Jesus." ^ "And when Paul had laid
his hands upon them, the Holy Ghost came on them,
and they spake with tongues, and prophesied." Like
the company at the house of Cornelius, who as-
tonished Peter and his Jewish attendants, when
" they heard them speak with tongues, and magnify
God." 2

These were the various gifts bestowed by that
one and the self-same Spirit, dividing to e^ery man
sevei^allfy as he will. A purpose was to be served by
them all ; a great object attained. The kingdom of
Christ was to be established in the world. " The

8 Acts V. 1—5. 9 1 Tim. v. 22.

1 Acts xix. 2—6. 2 Acts x. 46.

J) 1)

402 1 CORINTHIANS XII. 4—11.

grace of God which bringeth salvation was to appear
unto all men."^

A great purpose is still to be effected. Those ar
to become partakers of that grace, and brought int
that kingdom, who would otherwise be lying in dark-
ness under the power of Satan. And for this en
various qualifications are still needful ; and must still
proceed from the same God wJiich worketh all in all
There are still diversities of gifts, hut the same Spirit
And there are differences of administrations, but t
same Lord. He distributes his gifts : to one, wis-
dom ; depth of thought and judgment. To another,
knowledge ; the acquirements of learning : to anotherj
those high degrees of faith, by which the missiona
is led to " hazard his life for the name of our Lor
Jesus Christ."* Another is endued with that kin
of prophecy, which interprets the Scriptures accord-
ing to the mind of Him who dictated them : anoth
has the discerning of spirits ; the power of reading thi
characters of men, and perceiving their prope:
qualities and dispositions.

And these manifestations of the Spirit are given
every one to profit withal. God divides to every ma:
according to his own will, and man's ability.^ An
in the end he will command the souls to be called
him, that he may know how much every man hatK
gained by trading with the talents delivered to
him.^ And "unto every one that hath, shall be
given." Every man, in whose hands the Spirit hath
been made to profit, whether in little or in much,

3 Tit. ii. 11. ♦ Acts XV. 26.

5 Matt. XXV. 45. ^ Luke xix. 15.

1 CORINTHIANS XII. 12—26. 403

shall receive according as bis work shall liave been.
" Every man shall receive his own reward, according
to bis own labour."^ And blessed is that good and
faithful servant, who having " received five talents,
sliall come and bring other five talents, saying, Lord,
thou deliveredst unto me ^\e talents : behold, I have
trained beside them fiwe talents more."^

LECTURE LXXX.

THE DIFFERENT MEMBERS OF THE CHURCH ARE
WORTHY OF THE SAME ESTEEM.

1 Cor. xii. 12—26.

12. For as the body is one, and hath many members, and
all the members of that one body, being many, are one body :
so also is Christ.

13. For by one Spirit are we all baptized into one body,
whether we be Jews or Gentiles, whether we be bond or free ;
and have been all made to drink into one Spirit.

Here the Christian Church is described by a
figure. It is compared to the human body ; which,
being one, hath many members, and though consisting
of various parts, is still one body. So also is Christ :
so is the church of which Christ is the head, and
which because he is its head is called by his name.
It comprises many parts, separate in themselves and
unlike one another: but the same soul animates

7 Ch. iii. 8. 8 Matt. xxv. 20.

D D 2

404 1 CORINTHIANS XII. 12—26.

them all, and they are united in the same service
though performing different offices. The Jews and
Gentiles, for instance, in themselves differ widely :
the bondmen and the freemen in civil life, are
divided by a marked boundary ; but when they be- J
come members of the church of Christ, being bap-
tized in his name, the Spirit, the same Spirit, in-
fluencing them all, unites them into one body ;'
and they are made to drink into one Spirit, while
they drink the blood of their common Lord, with
whom "there is neither bond nor free, there is
neither male nor female, for ye are all one in Christ
Jesus." ^ The reflection that " he died for all," levels
all differences, and brings them all to one mind and
one desire, how they may best agree in living to
him, who died for them.

14. For the body is not one member, but many.

15. If the foot shall say. Because I am not the hand, I
am not of the body : is it therefore not of the body ?

16. And if the ear shall say. Because I am not the eye, I
am not of the body ; is it therefore not of the body ?

17. If the whole body were an eye, where were the hear-
ing ? If the whole were hearing, where were the smelling ?

18. But now hath God set the members every one of them
in the body, as it hath pleased him,

19. And if they were all one member, where were the
body ?

20. But now are they many members, yet but one body.

21. And the eye cannot say unto the hand, I have no need
of thee : nor again the head to the feet, I have no need of
you.

What is here said of the body, with its many limbs

• Gal. iii. 28.

1 CORINTHIANS XII. 12—26. 405

and difFerent senses, is equally true concerning the
church with its many different members.

In the body, one sense may seem to be more use-
ful, or one member more honourable than another.
But all are necessary to the well-being or complete-
ness of the body. The eye may be thought more
important than the ear, or the hearing than the
smelling ; but if either is absent, the body is im-
perfect and defective. So it is in the church of
Christ : so it was especially in the early church,
when all who belonged to it appear to have had
some employment, to have fiilfilled some service for
the common good: when, besides apostles, and pastors
or teachers, some were rulers, and others helps and
fellow workers, and others judges of controversies,
and others ministered to the necessitous.

Some of these were in more honourable stations
than their brethren. And if their charity were not
perfect, (and when is it perfect in our corrupt na-
ture?) envyings, and murmurings, and variance
might arise. Against this Paul is guarding. Where
all the several employments were equally requisite
for the general good, there must be no complainings,
and no comparisons. The eye must not say to the
hand^ I have no need of thee ; nor again the head to the
feet, I have no need of you.

Indeed it might happen that some of those
offices which were in least honour, or were most
laborious, might be amongst the most useful. In
this respect, again, the church may bear resemblance
to the natural body. We bestow the most abundant
honour on the parts which we think less honourable*
The face, on which the image of God is particularly

406

1 CORINTHIAlSrS XII. 12—26.

stamped, we leave uncovered : whilst on other parti
of the body we bestou^ more abundant honour ; an
endeavour not only to cover them, but to adorn them
by their covering.^

22. iVa?/, much more those members of the body, whic)
seem to be more feeble, are necessary :

23. And those members of the body, which we think to be
less honourable, upon these we bestow more abundant honour W\
and our uncomely parts have more abundant comeliness.

24. For our comely parts have no need : but God hath
tempered the body together, having given more abundant
honour to that part which lacked :

25. That there should be no schism in the body ; but tha\
the members should have the same care one for another.

26. And whether one member suffer, all the members suffer
with it; or one member be honoured, all the members rejoice^
with it.

es^l

In this way Paul would encourage them to jud|
of the different offices in the church. Some of thes
carried with them precedence and distinction. The
elders who presided in their assemblies, others who
prophesied, or si)oke with tongues, might be con-
sidered as possessing the most excellent gifts ; and
a schism in the body might ensue, one party coveting
what was enjoyed by another. ^1

Therefore he reminds them, that as in the body, "
so in the church, those members which seem to be more
feeble, are necessary : and on those offices which they
thought to be less honourable, God jfiight bestow mm'e
abundant honour. The teacher, for instance, who
patiently expounded the word of God in private,
a

might obtain

blessing not granted to the favourite

2 Doddridge in loco.

1 CORINTHIANS XII. 12—20. 407

preacher ; the one might gratify the intellect, or
attract the multitude, whilst the other became the
instrument through which grace reached the heart,
and the simple were enlightened with " the excel-
lency of the knowledge of Christ Jesus." Indeed
we have an example in Paul's own history, of the
way in \^'hicll God tempers the body together, giving
more abundant honour to that part which lacked. The
assembly which he had summoned to meet him at
Miletus gave him that return of reverence and affec-
tion which he deserved, when as he was taking his
departure for Rome, " all wept sore, and fell on his
neck, and kissed him : sorrowing most of all for
the words which he spake, that they should see his
face no more."^ But there was a humble disciple at
Joppa, who bore a very different part among the
membei-s of the church, as ministering to the necessi-
ties of the poorer brethren ; being " full of good
works, and almsdeeds which she did."* What com-
parison could there be between Dorcas and the chief
apostle ? And yet God so tempered the body together,
that when Dorcas fell sick and died, another apostle
was witness to a scene scarcely less honourable than
that at Miletus. " When Peter was come, they
brought him into the upper chamber, and all the
widows stood by him weeping, and showing the coats
and garments which Dorcas made whilst she was
with them."

But whatever may be the case regarding present
or worldly honour, there is sufficient reason why there
should be no schism in the body, but that all the mem-
bers shoidd Jtave the same care one for another. Each
3 Acts XX. S7. * Acts ix. 36— 41 .

408 1 CORINTHIANS XII. 12-26.

holds the place which God has assigned him. God
hath set the members every one of them in the body as it
hath pleased him!*

In every calling and condition, i. e. generally
throughout human life in all its ranks and duties,
there will always be opportunity of discontent, be-
cause there will always be inequality. The eye will
always be tempted to say to the hand, / have no need
of thee, and again the head to the feet, I have no need
of you. Therefore there must be an abiding remedy
against a continual danger. That remedy, is to bear
in mind that God has apportioned to each man his
station as it pleased him : " dividing to every man
severally as he will." Very distinguished is the place
which even the meanest and lowest of the community
is holding, when considered as assigned by the King of
heaven, and as being a place in his service, and assured
of his reward. The lowest place which is so assigned
and so rewarded, is higher than the greatest and
wisest of men could dare to claim. Therefore " let
nothing be done through strife or vain glory ; but in
lowliness of mind let each esteem other better than
themselves."^

* See Rom. xii. 4, 5. ^ Phil. ii. 3.

1 CORINTHIANS XII. 27—31. 409

LECTURE LXXXI.

UNION OF VARIOUS OFFICES IN THE SERVICE OF
THE CHURCH.

1 Cor. xii. 27—31.

27. Now ye are the body of Christ, and members in par-
ticular*

The whole church is the bodi/ of Christ. So is
that multitude termed " of all nations, and kindreds,
and people, and tongues, which no man can num-
ber."^ He has been pleased to style himself, its
head f because he presides, he governs, he provides
for the general good, as the head directs the mem-
bers of the body. Still more, he is interested, as the
head, in the welfare of the body, and of each particu-
lar member ; he rejoices when they are prosperous,
in their affliction he is afflicted.

When Paul himself, under his first name and cha-
racter of Saul, was proceeding to Damascus with the
authority of the high priest, that " haling men and
women," he might cast them into prison at Jerusa-
lem :' they were members of Christ whom he was
using thus despitefully : they were members in par-
ticular of the body of which he is head. And there-
fore, when in mercy his career was stopped, he heard
a voice from heaven saying, " Saul, Saul, why perse-

1 Rev. Yii. 9. 2 Eph. i. 22. Col. i. 18 ; ii. 19.

3 Acts ix. 1 — 5.

1 CORINTHIANS XII. 27—31.

cutest thou me? I am Jesus whom thou pei
cutest." Inasmuch as thou doest an injury unj
one of the least of these my members, thou doest
unto me. The head suffers when the member^
suffer. m

And, again, service is done to the head, as it is here
Paul's purpose to show, when the members, each in
their order, perform their several functions, according
as God has assigned to every man his place and duty.

28. And God hath set some in the church, first ajwstlcs,
secondarily prophets, thirdly teachers, after that miracles,
then gifts of healings, helps, governments, diversities of
tongues.

These were all different instruments, employed of
God for the building up of his church ; " for the per-
fecting of the saints, for the work of the ministr
for the edifying of the body of Christ."*

The apostles directed the whole ; as Paul m
mates, Acts xv. 36, saying to Barnabas, " Let us gi
again and visit our brethren in every city where we
have preached the word of God, and see how the
do." " And he went through Syria and Cilicia, co
firming the churches."

Secondly, there were prophets, inspired from ti
to time to declare what it was expedient should be
foreknown ; as Agabus, or the four daughters of the
evangelist Philip at Ca^sarea.^

Thirdly, teachers were set over special congrega?
tions, to build them up in the faith, and feed them
with the " sincere milk of the word."

After that, miracles were performed by some :

♦ Eph. iv. 12. * Acts xxi. 8—10.

^ve

1 CORINTHIANS XII. 27-31. 411

others healed diseases ; others were helps^ or assist-
ants of the ])oor; others had (governments ; the affairs
and charities of the church were placed under their
management ; like the deacons who were early
appointed, that none might be " neglected in the
daily ministrations."^ Others had diversities of
tongues," as those on whom Paul laid hands at
Ephesus, and the Holy Ghost came on them ; and
they spake with tongues and prophesied."^

These all performed different offices, and were en-
dued with different qualifications. They had neither
the same duties nor the same rewards. Some were
obscure, and others widely known. Some had a life
of greater ease, and others of heavier labour. Some
were in frequent peril, and others comparatively
safe. The services of some were acknowledged by
popular applause and favour. Others laboured in
secret, distinguished by him alone " who seeth in
secret." Yet the church could spare none of them.
The lowest member was as needful as the highest,
that the body might be " perfect and entire, wanting
nothing." It was natural that all should desire to
have the foremost or the most enviable station: but
all could not have it, if the general welfare was to be
sustained.

29. Are all apostles ? are all prophets ? are all teachers ?
are all workers of miracles ?

30. Have all the gifts of healing ? do all speak with
tongues ? do all interpret ?

31. But covet earnestly the best gifts. And get shew I
you a more excellent way,

6 dvri\T]\p€iQ. 7 Acts vi. 1 — 6.

8 Acts xL\. 6.

412 1 CORINTHIANS XII. 27—31.

They might covet,^ i. e. greatly desire, the best
gifts. Against this there was no law. They could
possess no gift except it came to them from above ;
and they might innocently desire that God should
count them worthy of the highest honour. Without
contending, like the apostles on one occasion, " who
should be the greatest :"i they might be thankful
for any power bestowed on them which made them
better able to promote the glory of God. But there
was a still more excellent way^ which he was about to
show them ; a way which the lowest in the christian
church might follow, and in which the highest in the
church must walk, or all his gifts, ordinary or extrar-
ordinary, would be of no value.

Paul thus prepares them for the further instruction
he had to give, on a matter no less needful than
the regulation of the church ; namely, the regulation
of their own minds ; the keeping them in that
frame, which should resemble Him, who was " meeMi
and lowly in heart ;" whose character it was that
he did not " strive, neither did any man hear his
voice in the streets ;" he did not " quench the
smoking flax, or break the bruised reed."^ This
spirit of humility and charity was sadly wanting
among the Corinthians. Yet what would it profit a
man, if he were followed by the applause of thou-
sands, or ruled over a whole province, and " lost his
own soul?" What would he gain by preaching to
others, if he himself were to " be a castaway ?"^ If
*' he has not kept his own vineyard," what would he
gain by being "made keeper of the vineyards?"*

9 Zri\ovT€. * Mark. ix. 34.

« Matt. xii. 18. ^ Ch. ix. 27. ♦ Cant. i. 6.

1 CORINTHIANS XIII. 1—7. 413

To every man the care of his own eternal welfare is
the thing of chief importance. And those who are
raised highest in their vocation, and to whom,
together with the greatest honours, the weightiest
concerns of this world are entrusted, are they who
have most constant need to retire into themselves,
and inquire whether w^hilst they uphold the religion
of Christ, they are also endued with " the mind of
Christ," without which they are " none of his."*

LECTURE LXXXII.
THE EXCELLENCE OF CHARITY.

1 Cor. xiii. 1 — 7.

1 . Though I speak with the tongues of men and of angels,
and have not charity, I am become as sounding brass, or a
tinkling cymbal.

2. And though I have the gift of prophecy, and under-
stand all mysteries, and all knowledge ; and though I have
all faith, so that I could remove mountains, and have not
charity, I am nothing.

Because these gifts are bestowed for the purpose
of showing men the w ay of salvation. But they do
not of themselves take the person who is endued
with them along that w^ay. He must be even care-
ful that they do not make the way more difficult to
him, by spoiling his temper or injuring his humility.
It is one gift of the Spirit, to possess the tongues of
* Rom. viii. 9.

414

1 CORINTHIANS XIII. 1—7.

our-

men and of angels, or the power of prophecy, or tlie
under standincj of mysteries, or the exercise oi faith
It is a different gift of the Spirit, to possess brotherly
love or charity. And charity is needful for our-
selves, whilst languages, and prophesyings, and mil
cles, are only profitable to others.

And so it is possible that a man might, through
spirit of rivalry or pride, sacrifice all he had, even
life itself: and yet be without that pure, peaceable,
holy, humble temper, which is alone of real value in
the sight of God. ML

3, And though I bestow all my goods to feed the poor,
and though I give my body to be burned, and have
charity, it profiteth me nothing.

e™

These seem extreme examples. Yet it is clei
that Ananias, in bestowing his goods to feed the po^
had not as his principal object either the love of
or man. And if the three youthful Jews at the co
of Nebuchadnezzar had give^i their bodies to
burned," out of obstinacy rather than piety, they
would have done no more than the world has seen
examples of, and human nature has been known
achieve.

What then is this charity, this benevolence
heart, without which whatever else a man is, he
nothing : whatever works he performs, it profile
him nothing f

4. Charity suffereth long, and is kind ; charity envii
not ; charity vauntethnot itself, is not pffffed up,

1 Acts V. 1, 2.

« Dan. iii. IG— 18.

1 CORINTHIANS XIII. 1—7. 415

5. Doth not behave itself imseemli/, secketh not her own,
is not easlli/ provoked, thinketh no evil;

G. Rejoiceth not in iniquity, hut rejoiceth in the truth ;

7. Beareth all things, believeth all things, hopeth all
things, endureth all things.

Charity suffereth long, and is kind. There was no
such si)iiit in the unmerciful servant, who had him-
self been "much forgiven ;"» yet threw his fellow
servant into prison, who owed him an hundred pence.
Whereas the Lord has said, (Luke xvii. 3,) " If thy
brother trespass against thee, rebuke him ; and if he
repent, forgive him. And if he trespass against thee
seven times in a day, and seven times in a day turn
again to thee, saying, I repent, thou shalt forgive him."

Charity envieth not : does not repine at the success
or welfare of another : does not resemble Haman at
the court of the king of Persia,* who acknowledged
that all his owa prosperity availed him nothing, so
long as his adversary Mordecai had a share with him
of the royal favour. This evil must be rooted out of
our nature ; that it is deeply seated there, may be
often perceived even at the earliest age.

Charity vaunteth not itself, is not puffed up, doth not
behave itself icmeemly. It is not rashly insolent ; it is
not conceited ; it is not overbearing. These too
common faults are altogether contrary to brotherly
affection, and arise, in fact, from self-love. Men are
haughty, and puffed up with a high opinion of them-
selves : they are proud of their possessions, or their
talents, or their qualities ; and therefore they vaunt
the^nselves and behave unseemly. They are angry, if
another differs from them; why, but because they
3 Matt, xviii. 24, &c. "» Esther v. 11—13.

416 1 CORINTHIANS XIII. 1—7.

are confident that no other can be right ? They are
displeased if another blame their conduct ; why, but
because they cannot brook the being thought wrong ?
High and low, rich and poor, must equally guard
against these faults ; those in an inferior station,
giving honour where honour is due ;* those who are
higher, " condescending to men of low estate ;" and
all "submitting themselves one to another in the
fear of God."^

Charity seeketh not her own. One of the greatest
victories of the gospel, is that it overcomes self
No doubt, there is a time to claim our own,
as well as to resign it. The world is kept to-
gether by that principle which leads men to study
their own ease, and honour, and profit. Religion
does not forbid this ; our state on earth makes it
necessary. But religion does forbid us to seek
either ease, or profit, or advantage of any kind at the
expense of a neighbour's right or benefit : it tells us
where to stop in seeking our own good : it tells us
never to go beyond justice ; never to conceal or deny
the truth ; never to push a claim too far : nay, even
to sacrifice what we might rightly expect, rather
than irritate or injure another. This is charity.
And if this mind be in us, it is " the mind that was
in Christ Jesus : who when he was rich, for our sakes
became poor, that we through his poverty might be
made rich."^

Charity is not easily provoked, thinketh no evil;
rejoiceth not in iniquity, but rejoiceth in the tnith.
This, too, is part of that brotherly love which the

» Rom. xiii. 7. 1 Pet. ii. 13, &c. ^ Eph. v. 21.

7 Phil. ii. 5. 2 Cor. viii. 9.

1 CORINTHIANS XIII. 1—7. 417

gospel teaches. Tliosc with whom we are engaged
are men like oui*selves, frail and prone to error.
Hence offences will come. Our duty is, to bear
offences mildly ; not to be easily p'ovoked, as if we
had ourselves no fault, or could expect others to be
fiiultless. And when the case is doubtful, to think no
evil ; to judge favoumbly : not like the Pharisees, who
condemned the Lord Jesus, because he healed diseases
on the Sabbath day.*^ Many things which seem to
deserve blame, might appear in a different light,
if we knew the motives of the doer.

The very contrary to this, is the too frequent
habit of rejoicing, not in truth or righteousness, but
in iniquity: feeling a secret satisfaction, when
another, especially one above us, or one of a different
party, has been betrayed into error. How unlike
tine love towards a brother ! which weeps as he
weeps, rejoices as he rejoices, falls as he falls, rises as
he rises.

Charity heareth, or rather, covereth,^ all things:
for love will " hide a multitude of sins,"^ instead of
blazoning them abroad, like him who rejoiceth in
iniquity.

Charity believeth all things: believes every thing
which may make for the credit or advantage of
another, and is slow to admit what may injure his
good name.

Charity hopeth all things : hopes even "against
hope," that circumstances are better than they seem.

Charity endureth all things : prays for the persecutor
and despiteful ; turns away wrath " by a soft an-

^ John ix. 16, &c. 9 As Sirach, viii. 17. areyet Xayov.

* James v. 20 — from Prov. x. 12.

E E

418 1 CORINTHIAINS XIII. I—?.

swer ;" ^ " is not overcome of evil, but overcomes
evil with good."

Such is a general description of that brotherly
love, which is greater than any outward qualifications,
and without which no outward qualifications can
avail. It is the temper which we are bound to culti-
vate, and by which we must examine our spiritual !|
condition, and judge concerning ourselves. No
doubt, there is much of a contrary temper in the
world : much of envy, much of pride, much of selfish-
ness, much of malice, many resentments and bitter
animosities. But these are not feelings belonging
to the Christian, or which the Christian can indulge.
" He that saith he is in the light, and hateth his
brother, is in darkness even until now." " We know
that we have passed from death unto life, because we
love the brethren. He that loveth not his brother
abideth in death." ^

Still, we may well rejoice that we are not to look
upon this, or any other christian grace, as the ground
of our pardon and acceptance with God. Who
would venture his salvation on his freedom from all
envy, selfishness, wrath, or other uncharitable temper,
even for a single day ? Alas ! " In many things we
all ofiend:"* all fall very short of what perfect
charity requires. Every work of self-examination
must also be a work of repentance ; and must send
us, as it were, afresh, to claim our interest in Him,
" whose blood cleanseth from all sin," and who " ever
liveth to make intercession" for his faithful though
unworthy followers.

2 Prov. XV. r>. Rom. xii. 21. ^ \ John ii. 9 ; iii. 14.

* James iii. 2.

1 CORINTHIANS XIII. B— 13. 419

LECTURE LXXXIII.
FAITH, HOPE, AND CHARITY.

1 Cor. xiii. 8—13.

8. Charity never faileth : hut whether there be prophe-
cies, they shall fail ; whether there be tongues, they shall
cease ; whether there be knowledge, it shall vanish away.

9. For we know in part, and we prophesy in part.

10. JBut when that which is perfect is come, then that
which is in part shall be done away.

There is a further reason, beside those before
mentioned, why charity is far above all outward gifts or
qualifications. It never faileth : it is a quality en-
grafted on the soul by the Holy Spirit, and will
abide with it for ever, no otherwise changed than in
being "made perfect." Whereas, whether there be
prophecies, they shall fail : whether there be tongues,
they shall cease : whether there be knowledge, it shall
vanish\away. Tongues, or prophecies, may be com-
pared to a language which is spoken in the country
where a man now is, but will be no longer needed
when he leaves it. Charity is an universal language ;
not only spoken here on earth, but in heaven also ;
the possession of it, is like the possessing that which
all ages and all countries have agreed in reckon-
ing valuable ; so that he who has such a treasure,
will everywhere be rich. Such is the difference be-
tween charity, and those outward gifts which the

E e2

420 1 CORINTHIANS XIII. 8—13.

Corinthians too highly prized. Prophecies, an<l
tongues, and knowledge, edify the church on earth ;
they instruct, they convince, they build up in the.
faith those who are here to be made " wise unto sal-
vation." But, for that very reason, they are only
needful for a time. They who " shall be accounted
worthy to obtain that world, and the resurrection
from the dead,"^ and " are as the angels of God in
heaven," they will no longer need the p^ophecij
which is to explain God's counsels, or the tongues
which are to make them known. When that which
is perfect is come, then that which is in part shall he
dojie away. The glimmering ray of knowledge
which we can now attain will lose its value, being
eclipsed by the full and unclouded light of heaven ;
just as the morning star vanishes away before the
brightness of the sun when it is risen. It will not
be so with that brotherly love which has sprung up
in the soul together with prophecy and knowledge.
Prophecies shall fail, and tongues shall cease, whilst
the charity which they have aided to produce re-
mains, and flourishes for ever in the genial climate
which the soul is to inhabit hereafter.

In making this contrast between christian love,
and outward qualifications, St. Paul delicately warns
the Corinthians of their errors and their danger.
Much in their conduct had been very contrary to
love and charity. Meanwhile they had prided
themselves in their spiritual gifts, and thought
highly of their knowledge. The apostle reminds
them of the imperfection of that knowledge. The
knowledge of the wisest man, as to the All-mighty,
* Luke XX. 35.

1 CORINTHIANS XIII. 8—13. 421

his counsels, or his attributes, is but the knowledge
of a child ; and will so appear, when that which is
perfect is come,

11. When I was a child, I spake as a child, I under-
stood as a child, I thought as a child ; but when I became
a man, I put away childish things.

12. For now we see through a glass, darkly ; but then
face to face : now I know in part ; but then shall I know
even as also I am known,

13. And now abideth faith, hope, charity, these three ;
but the greatest of these is charity.

This brings us to a further proof of the excellence
of charity. It had been before shown to be superior
to tongues and prophecies. But it is also superior
to faith and hope. Faith and hope are very different
from tongues and prophecies. They were soon to
fail and cease, and not to be revived ; the need of
them would be over in the church: whereas faith
and hope can never fail on earth, or the church itself
must fail with them. To the end of time, faith
must not cease, or hope vanish away. Now abideth
faith, hope, charity. These three unite together, and
form the christian character.

The faith of which Paul here speaks, is that which
is described in the eleventh chapter to the Hebrews :
that faith by which we lay hold of the promises of
God revealed in his word ; that faith which is " the
substance of things hoped for, the evidence of things
not seen."- That faith is the Christian's breath : it
gives him life, new life, as a child of God : it gives
him vigour, to behave as one of God's family, and be

2 Heb. xi. 1.

422 1 CORINTHIANS XIII. 8—13.

active in his service ; if that faith were to cease
whilst he remains here below, his life as a Christian
would expire, and he would " return again to his
dust."

And \i faith is needful that the Christian may live,
hope is needful that he may be supported and ani-
mated in life ; and thus enabled to meet his labours
and his trials, as he " works out his salvation in the
world." Paul even says, elsewhere, " We are saved
by hope ;"^ we never should have perseverance to
hold on our way, if we had not hope to sustain and
encourage us. He also calls it " the anchor of the
soul ;"* the anchor fixed upon the eternal world,
which keeps the soul at rest amidst the storms of
temptation, and stedfast and secure through all the
adverse winds which threaten to divert it from its
onward course, and wreck it among the rocks and
quicksands of this present world.

Therefore now abideth faith and hope. But the
time will come when faith and hope will have per-
formed their office. They will have brought the
vessel into " the haven where it would be :" and the
sails, by which it has been borne along, may be
taken down, and the anchor by which it has been
kept secure, may be laid aside. The things be-
lieved in, Avill be things seen ; and things hoped for,
will be things possessed and enjoyed. No need of
faith, where there is no doubt or uncertainty; no
need of hope, where all is " fulness of joy, and plea-
sures for evermore."

But it is not thus with Charity. Charity never
faileth. It now abideth with faith and hope : but it
3 Rom. viii. 24. 4 Heb. vi. 19.

1 CORINTHIANS XIII. 8—13. 423

is greater than these, because it will abide, when faith
and hope are done away. It is, in truth, that
quality which faith and hope are to contribute
towards producing: that quality which proves the
renewal of the soul through " sanctification of the
Spirit and belief of the truth." And having been
here, as in an elementary state, formed, and nourished,
and exercised, it accompanies the soul to those
regions where all is love: it is admitted into the
presence of God ; and " God is love ; and he that
dwelleth in love, dwelleth in God, and God in
him."^

Examples show these things most plainly: and
the first martyr, Stephen, is well fitted to illustrate
Paul's meaning. Stephen was full of faith, and full
of hope: and, animated by faith and hope, he so
keenly reproved the high-priest and his council, that
they "cast him out of the city, and stoned him."^
" But he, looking stedfastly up to heaven, saw the
glory of God, and Jesus standing at the right hand
of God ; and said. Behold, I see the heavens opened,
and the Son of man standing at the right hand of
God."

Faith, then, and hope, were now ceasing : Stephen
beheld the Saviour, in whom before he had believed ;
saAv the glory of God of which he was immediately
to partake ; and the hope which had thus far encou-
raged him, was now realised. But his last words
were words of Charity. " He kneeled down, and
cried with a loud voice. Lord, lay not this sin to
their charge. And when he had said this, he fell
asleep." His body returned to the earth ; and " his
5 1 John iv. IG. ^ Acts vii. 54— GO.

424 1 CORINTHIANS XIV. 1—12.

spirit to God who gave it." ^ And with the spirit,
the charity by which it was filled and animated.
Had his departing soul been inflamed with wrath and
hatred, like that of his enemies, it would have as-
cended to God a malicious and angry soul. But
it did ascend to God as a loving and forgiving soul ;
and that is the frame in which heaven must be
entered, and heaven must be enjoyed. " Blessed are
the merciful ; for they shall obtain mercy." " Every
one that loveth is born of God, and knoweth God."
" If we love one another, God dwelleth in us, and
his love is perfected in us."^

And, therefore, though we " have all faith, that we
could remove mountains," and " full assurance of
hope," that God hath chosen us for his own, if " we
have not charity, we are nothing." We have not
that spirit which marks the children of God. We
have not that spirit which " accompanies salvation,"
and belongs to the kingdom of heaven.9

LECTURE LXXXIV.

SPIRITUAL GIFTS MUST BE USED FOR THE PUR-
POSE OF INSTRUCTION.

1 Cor. xiv. I — 12. _».

*, but

1. Follow after charity, and desire spirituaJ gifts,
rather that ye may prophesy.

7 Eccles. xii. 7. " Matt. v. 7. 1 Jolm iv. 7 — 12.

y See 1 Johu iii. 14.

1 CORINTHIANS XIV. 1 — 12. 425

It was an astonishing thing which the multitude
assembled at Jerusalem witnessed on the day of
Pentecost.^ " And they were all amazed and mar-
velled, saying one to another, Behold, are not all
these which speak Galila^ans? And how hear we
every man in our own tongue wherein we were
born ? Parthians, and Modes, and Elamites, and the
dwellers in Mesopotamia, and in Judaea, and Cappa-
docia, in Pontus, and Asia, Phrygia, and Pamphylia,
in Egypt, and in the parts of Libya about Cyrene,
and strangers of Rome, Jews and proselytes, Cretes
and Arabians, we do hear them speak in our tongues
the wonderful works of God. And they were all
amazed, and were in doubt, saying one to another.
What is this?"

We cannot wonder if some of the disciples were
elated to whom a portion of this new power was
granted ; and if they were fond of displaying it even
where there was not the same occasion, as when it
was used by the apostles.

St. Paul reminds the Corinthians of the design of
all spiritual gifts : not for personal display, but for
the glory of God in the edification of his people.
Desire spiritual gifts ; but rather that ye may pro-
phesy : that is, explain the word or the will of God
as revealed by his Spirit : making your speech " pro-
fitable for doctrine, for reproof, for correction, for
instruction in righteousness."

2. For he that speaketh in an unknown tongue speaketh
not unto men, hut unto God r for no man under standeth
him ; howheit in the spirit he speaketh mysteries.

1 Acts ii. 1—14.

2 Because though he himself understands what he says, he does
not render it to others, unless he interprets, as ver. 5. — Chrys.

426 1 CORINTHIANS XIV. 1—12.

3. But he that prophesieth speaketh unto men to edifica-
tion, and exhortation, and comfort,

4. He that speaketh in an unknown tongue edijieth him-
self ; hut he that prophesieth edifieth the church.

5. / would that ye all spake with tongues, hut rather that
ye prophesied: for greater is he that prophesieth than he
that speaketh with tongues, except he interpret, that the
church may receive edifying.

They that hear, may take a lesson from this pas-
sage, as well as those that speak. The speaker is to
give edification, and ea^hortation, and comfort. The
hearer must be equally ready to receive edifying. No ]
words can profit, if they merely fall upon the ear, and
are not marked and inwardly digested. As the
preacher who does not interpret his meaning is as
sounding brass or a tinkling cymbal : so the hearer
who does not apply the truths and precepts taught
him, is like " the deaf adder that stoppeth her ear ;
which will not hearken to the voice of charmers,
charming never so wisely."^

Here, however, St. Paul's concern is with the
Corinthian teachers, who made an unprofitable use of
the gifts bestowed on them.

6. Now, brethren, if I come unto you speaking with
tongues, what shall I profit you, except I shall speak to
you either hy revelation, or by knowledge, or by prophesying,
or by doctrine ?

7. And even things without life giving sound, whether
pipe or harp, except they give a distinction in the sounds,
how shall it be known what is piped or harped ?

8. For if the trumpet give an uncertain sound, who shall
prepare himself to the battle ?

3 Ps. Iviii. 4.

1 CORINTHIANS XIV. 1—12. 427

9. So likewise ye, except ye utter by the tongue words
easy to he understood, how shall it he known what is spoken ?
for ye shall speak into tke air.

10. There are, it may he, so many kinds of voices in the
world, and none of them is without signification.

1 1 . Therefore if I know not the meaning of the voice, I
shall he unto him that speaketh a harharian, and he that
speaketh shall he a harharian unto me.

12. Even so ye, forasmuch as ye are zealous of spiritual
gifts, seek that ye may excel to the edifying of the church.

Musical sounds have been used in all ages to ex-
cite certain ideas. There are sounds suited to joy,
and sounds suited to sorrow. Sounds which rouse
the passions, and sounds which compose and tran-
quillize them. Sounds which animate the soldier to ad-
vance against the enemy, and sounds which warn him
to retreat. So that it passed into a proverb against
those who paid no attention to what was piped or
harped, " We have piped unto you, and ye have not
danced ; we have mourned unto you, and ye have
not lamented."* But if the persons who send forth
these sounds, give no distinction in the sounds, how
shall it be known what is intended by them ? If they
who "take the tabret and the pipe"^ do not issue
notes of cheerfulness, who would be induced to
dance? If the mourning women at a funeral did
not utter notes of wailing, who would be excited to
weep ?^ If the trumpet gave not the note which
the soldier knew to be the signal for arms, who would
prepare himself for the battle f

Just such is the sound which is uttered by one who

* Matt. xi. 17. « See Job xxi. 11.

° Jerem. L\. 18.

428 1 CORINTHIAIMS XIV. 1—12.

undertakes to teach, but does not utter by the tongue
words easy to be understood. He speaks into the air.
He is to them who hear a barbarian : a foreigner :
they know not the meaning of the voice.

Any teacher commits the same error, and deserves
the same reproof, who does not speak to the edify-
ing of the church. Words and arguments may
be employed, which shall be to the hearer no
better than an unknown tongue. And one who
thus misuses his opportunities, cannot be said even,
like the speakers among the Corinthians, to edify
himself. They m the spirit speakifig mysteries might
obtain spiritual advancement from a sense of the
power possessed by them. But he, making truth
obscure, and darkening the counsels of God by words
hard to be understood, edifies no one, whilst he frus-
trates the gracious design that the Gospel should be
preached to the poor. They can neither rejoice
with him, when he invites them to rejoice in the glad
tidings of the gospel ; nor can they mourn with him.
when he exhorts them to lament over their sins.
They know not the meaning of the voice, and he is a,
barbarian unto them. He addresses them in a foreign
language.

Such is the case if the speaker's language is not
clear and simple, such as " may be understanded of
the people." And the fault is the same, and thc^
consequence the same, if the doctrine be not clear :
if he does not show the way of salvation with all plain-
ness of speech, but gives an uncertain sound, perplex-
ing the hearer rather than instructing him. In the
" word of faith, which Paul preached," there was no
uncertain sound. " If thou shalt confess with thv

1 CORINTHIANS XIV. 13—25. 429

mouth the Lord Jesus, and slialt believe in thine
heart that God hath raised him from tlie dead, thou
shalt be saved. For with the heart man believetli
unto righteousness ; and with the mouth confession
is made unto salvation."^

LECTURE LXXXV.

THE NECESSITY OF SPEAKING TO EDIFICATION.

1 Cor. xiv. 13—25.

13. Wherefore let him that speaketh in an unknown
tongue pray that he may interpret}

14. For if I pray in an unknown tongue, my spirit
prayeth, hut my understanding is unfruitful.^

15. What is it then? I will pray with the spirit, and I
will pray with the understanding also : I will sing with the
spirit, and I will sing with the understanding also.

16. JSlse when thou shalt bless with the spirit, how shall
he that occupieth the room of the unlearned^ say Amen at
thy giving of thanks, seeing he understandeth not what thou
say est ?

7 Rom. X. 9, 10.

1 Pray that the gift may be bestowed on him not only of pray-
ing, but of interpreting his prayer so as to be understood by the
assembly. Chrys. and Theod.

2 My spirit or mind prayeth, but my meaning profits no one
else : edifieth not. — QEcumen.

3 Who is in the place of a layman or private believer : J

430 1 CORINTHIANS XIV. 13—25.

17. For thou verily givest thanks well, hut the other is
not edified.

18. / thank my God, I speak with tongues more than ye
all:

19. Yet in the church I had rather speak five words with
my understanding, that by my voice I might teach others
also, than ten thousand words in an unknown tongue.

20. Brethren, he not children in understanding : howheit
in malice be ye children, hut in understanding be men.

They would act as children in understanding, if
they allowed their usefulness to be hindered by
ostentation and a love of vain display. Children are
pleased to show their glittering toys : and the gift
of languages was but a glittering toy, unless it was
employed to an useful purpose ; unless it served the
purpose for which they assembled themselves to-
gether. That purpose was prayer and praise and
edification, whilst all were united in one feeling
towards God. Therefore Paul commands that he
who prayed, whilst he prayed with the spirit, whilst
his heart dictated what he said, should also pray
with the understanding ; not unfruitfully, using an
tmhiown tongue, else, how could others be partakers
of the prayer? And how show that they joined in
the praises and thanksgivings by saying Amen to
them, if they understood not what the speaker
uttered ? This, it seems, was the custom : as it had
been with the Jews: for we read in the book of
Nehemiah (viii. 4 — 6,) that " Ezra, standing upon a
pulpit of wood, opened the book of the law in the
sight of all the people, and Ezra blessed the Lord,
the great God. And all the people answered, Amen,
Amen, with lifting up their hands, and they bowed

1 CORINTHIANS XIV. 13—25. 431

their heads, and worshipped the Lord with their
faces to the ground."

But what, if Ezra had spoken in the language of
Babylon ? He might have shown himself to be above
other men in learning, but he would have proved
himself to be a child in understanding.

We need not go beyond " the law and the pro-
phets," to be taught the object for which the gift of
tongues is intended : namely, not for the admiration
of believers, but for the conviction of unbelievers :
for a sign 7iot to thern that believe, but to them that be-
lieve not.

2\. In the law it is written,'^ With men of other tonr/ues
and other lips will I speak unto this people ; and yet for all
that will they not hear me, saith the Lord.

22. Wherefore tongues are for a sign, not to them that
believe, but to them that believe not : but prophesying serveth
not for them that believe not, but for them lohich believe.

23. If therefore the whole church be come together into
one place, and all speak with tongues, and there come in
those that are unlearned, or unbelievers, will they not say
that ye are mad?

24. But if all prophesy, and there come in one that be-
lieveth not, or one unlearned, he is convinced of all, he is

judged of all: ^

25. And thus are the secrets of his heart made manifest ;
and so falling down on his face he will worship God, and
report that God is in you of a truth.

* Isa. xxviii. 11. "With stammering lips and another
tongue will he speak to this people : — yet they would not hear."
The apostle has accommodated these words of the prophet to his
own argument.

5 vTTo irav-wv. The secrets of his heart are brought forward
and shown unto all. — Chrys.

432 1 CORINTHIANS XIV. 13—25.

A stranger, one unlearned in the faith, might enter
the assembly of christian worshippers. No doubt he
often did so. How important it was that he should
receive a just impression ! If all who spoke, spoke
in unknown tongues, would he not say that they were
mad f The people of Jerusalem said the same of
the apostles on the day of Pentecost, and for the
same reason ; " some mocking said, These men are
filled with new wine."^ But those thought very
differently, who understood the languages with which
they were endowed, and heard them " speak every
man in his own tongue the wonderful works of God."
It wrought conviction, that God was in them of a
truth. And so might the unbelievers be convinced,
if all pi'ophesied : declared and enforced from the
Scriptures the will of God. Had Paul, when
brought before Felix,^ made a display of the various
tongues in which he was able to express himself —
more, as he affirms, than they all, — Felix would have
wondered at his faculty, but no effect would have
been produced upon his mind and conscience ; and
if he had long continued in that strain, he might
have justly thought, as Festus on another occasion
thought unreasonably, " Paul, thou art beside thyself,
much learning doth make thee mad."^ But when
Paul, in the language with which Felix was familiar,
prophesied " of righteousness, and temperance, and
judgment to come," the result was very different :
truth so spoken found an entrance to the conscience
of Felix, and the secrets of his heart were made mani-
fest, to himself by his inward compunction, to others

^' Acts ii. 1—13. 7 Acts xxiv. 25.

8 Acts xxvi. 24.

1 CORINTHIANS XIV. 13—25. 433

by his outward "trembling:" he was convinced of all,
he was judged of all. It would have been well, if his
conviction had been followed by conversion : if faU-
inq down on his face he had worshipped God^ and
prayed that his sins which were many might be for-
given. Such was the case, no doubt, with others :
and so " the Lord added to the church daily such as
should be saved." ^ The word of God, expounded by
the christian teachers in these meetings, proved
" quick and powerful, and sharper than any two-edged
sword, and a discerner of the thoughts and intents
of the heart."^ One who had experienced this would
communicate his experience to others ; would repm^t
that God was of a truth in the christian assemblies ;
and 1 ike the Samaritan woman, would say to his
friends and neighbours, Come, hear a teacher " which
told me all things that ever I did."^ Thus " the
word of God would grow mightily and prevail." A
great number would be brought to "believe, and
turn unto the Lord."^

But none of these blessed results could take place,
unless the teacher spoke with understanding. For ten
thousand words in an unknown tongue would profit
nothing. The hearer would not be edified.

We see, then, the point on which St. Paul so
forcibly insists. It is, that all things should be done
to edification ; that whoever ministered in the con-
gregation should keep the great end of the ministry
in view, namely, the glory of God, in the salva-
tion of man. God is not glorified, because men are

9 Actsii. 47. 1 Heb. iv. 12.

2 See John iv. 29. ^ Actsxi. 21.

F P

434 1 CORINTHIANS XIV. 13-25.

not edified, if a preacher " strives about words to no
profit ;" occupies his time in " foolish questions, and
genealogies, and contentions :"* entertains his hearers
with "vain babblings and oppositions of science
falsely so called :" ^ for these " are unprofitable and
vain :" for neither if we hear them, are we the bet-
ter; nor if we hear them not, are we the worse.
But God is glorified, when the word preached lays
open to each man the secrets of his conscience, and
so brings the " sinner" to " cleanse his hands," and
the " double minded" to " purify their hearts."^ " The
grace of God" then effects what it was designed to
effect : and men are taught to " live soberly, righte-
ously, and godly in this present world ; looking for
that blessed hope, and the glorious appearing of the
great God, and our Saviour Jesus Christ : who gave
himself for us, that he might redeem us from all
iniquity, and purify unto himself a peculiar people,
zealous of good works." ^ "These things are good
and profitable unto men."

* Tit. iii. 9. ' 1 Tim. vi. 20. 6 James iv. 8.

7 Tit. ii. 11—14.

1 CORINTHIANS XIV. 26—40. 435

LECTURE LXXXVL
ORDER TO BE OBSERVED IN PUBLIC WORSHIP.

1 Cor. xiv. 20—40.

26. How is it then, brethren? when ye come together^
every one of you hath a psalm, hath a doctrine, hath a
tongue, hath a revelation, hath an interpretation. Let all
things he done unto edifying.

27. If any man speak in an unknown tongue, let it he
by two, or at the most by three, and that by course ; and let
one interpret.

28. But if there be no interpreter, let him keep silence in
the church ; and let him speak to himself, and to God,

29. Let the prophets speak two or three, and let the other
judge.^

30. If any thing be revealed to another that sitteth by, lei
the first hold his peace.

31. For ye may all prophesy one by one, that all may
learn, and all may be comforted.

32. And the spirits of the prophets are subject to the
prophets.

33. For God is not the author of confusion, but of peace,
as in all churches of the saints.

Regular order had not yet been established in the
assemblies at Corinth. The apostle requires them to
observe it. Each man might contribute his gift to

1 cutf:pip€TU)(Tav : discern and determine whether the prophesy-
ing is according to the word : " try the spirits." — Chrys. Com-
pare eh. xii. 10, "discerning of spirits.'*

F F 2

436 1 CORINTHIANS XIV. 26—40.

the common good. When they come together, one
hath a psalm, another hath a doctrine, another hath a
tongue, another a revelation, or an interpretation.
Let each bring forward that which was in his heart :
but so that all things he done unto edifying. Let them
speak hy course, let them prophesy one by one. Other-
wise what could ensue but disturbance and conten-
tion ? And should any plead, that he spake under
divine influence, let him know that the spirits of the
fr(yphets are subject to the prophets. " Holy men of
old spake as they were moved by the Holy Ghost:"-
but they never violated order and decorum. They
so spake that all might learn, and all be comfm^ted.
No one could plead the inspiration of God for any-
thing which produced disturbance or confusion. Foi^
God is not the author of confusion, but of peace ; and
nothing that doth not lead to peace can proceed from
him or be agreeable to his will.

The evils which St. Paul corrects throughout this
chapter prove the need of a regular and settled
order by which public worship shall be conducted.
In no other way would it answer its purpose. Pious
men might express their thoughts as the warmth of
their feelings dictated ; but their thoughts, instead of
being in harmony with the feelings of others, might
jar against them ; and the end be not peace but
confusion. Let the man whose " heart is hot
within him," in whom " the fire kindles," speak to
himself and to God : but let him keep silence in the
church : let him " pour out his soul before the Lord"
in secret prayer. Like the mother of Samuel at
Shiloh.^ She was " in bitterness of soul :" her spirit

2 2 Pet. i. 21. ' 1 Sam. i. 15.

1 CORINTHIANS XIV. 26—40. 437

was greatly excited : yet it was subject to her under-
standing, "she spake in her heart, only her lips
moved, but her voice was not heard." And the Lord,
w^ho seeth in secret, and knoweth what is in the
heart, granted her the petition which she asked of him.

The women of Corinth were not so discreet as the
Jewish matron. The apostle is under the necessity
of restraining them.

34. Let your women keep silence in the churches : for it
is not permitted unto them to speak ; but they are commanded
to be under obedience, as also saith the law.*

35. And if they will learn any thing , let them ask their
husbands at home: for it is a shame for women to speak in
the church.

Such was to be the general rule and usage. The
women were to keep silence in the churches. That they
should speak in the assembly, or assume the office of
regular teachers, would be contrary to the subordina-
tion designed for women. They would be " usurping
authority over the man,"* instead of being under
obedience, as saith the law.

The only exception, was the case of " a woman
praying or prophesying" under the direct inspiration
of God, a gift which, like other gifts of the same kind,
was soon to be withdrawn.^ That some should be

♦ Gen. iii. 16. Numb. xxx. 8, 11, 13. ' 1 Tim. ii. 12.

^ I see no other way of reconciling this passage with ch. xi.
3 — 13. And on these grounds we can understand how Chrysos-
tom and the other early commentators saw no contradiction be-
tween the directions there given, how a woman should pray or
prophesy, and the injunction here, that she should keep silence
altogether.

438 1 CORINTHIANS XIV. 26—40.

so inspired in that early age, was part of the pre-
diction fulfilled on the day of Pentecost. " It shall
come to pass in the last days, saith God, I will pour
out of my Spirit upon all flesh : and your sons and
your daughters shall prophesy : and on my servants
and on my handmaidens I will pour out in those days
of my Spirit; and they shall prophesy."^ This was
fulfilled in the case of Anna^ who, on the presentation
of the Lord Jesus in the temple, "spake of the
decease which he should accomplish at Jerusalem.""
And we are also told of the four daughters of Philip
the evangelist, upon whom, as upon Miriam and
Deborah of old, the Spirit of the Lord was poured
out, and they " did prophesy."^

These, however, like other extraordinary gifts,
would soon pass away : and it would remain a gene-
ral rule, that women should not be permitted to speak
in the church, but " learn in silence with all subjec-
tion."^

The Corinthians, as we have seen, were very dis-
orderly. Yet they were self-willed ; and had a high
opinion of themselves. Paul is obliged to remind
them, that he did not owe the word of God to them,
but they to him. They were not apostles to him,
but he to them.

36. What? came the word of God out from you? or
came it unto you only ?

37. If any man think himself to he a prophet^ or spiritual
let him acknowledge that the things that I write unto you
are the commandments of the Lord.

7 Acts ii. Hi— 18. 8 Luke ii. 36.

9 Acts xxi. 9. ' ] Tim. ii. 12.

1 CORINTHIANS XIV. 2G-40. 439

38. But if any man he ignorant, let him he ignorant^

39. Wherefore, brethren, covet to prophesy, and forbid
not to speak with tongues.

40. Let all things be done decently and in order.

By all means let them covet to prophesy. It was a
precious gift, to instruct the mind or influence the
affections of others, according as God might deal to
every man the measure of knowledge or ability.
Speaking with tongues w^as not to be forbidden. They
were not so to interpret anything that had been said.
It could only be done as "the Spirit gave them
utterance :" though they might value it too highly,
if they esteemed that gift above prophesying, or per-
mitted it to atone for the want of charity.

But whether they spoke, or sung, or prayed, or
prophesied, let them remember in whose special pre-
sence they were, and in whose honour they were
assembled. As it had been said of old, (Eccl. v.
1, 2,) " Keep thy foot when thou goest to the
house of God, and be more ready to hear, than to
give the sacrifice of fools. Be not rash with thy
mouth, and let not thine heart be hasty to utter any-
thing before God : for God is in heaven, and thou
upon earth. Therefore let thy words be few." And
" let all things he done decently and in orderr

" If a man choose to be obstinate, he must continue in his
obstinacy. The apostle would not strive, or contend with such.
In the same spirit as he had before written, " But if any man
seem to be contentious, we have no such custom, neither the
churches of God." xi. 16.

440 1 CORINTHIANS XV. 1— 11.

LECTURE LXXXVII.
THE CERT/VINTY OF CHRIST'S RESURRECTION.

1 Cor. XV. 1—11.

1 . Moreover, brethren, I declare unto you the gospel which
I preached unto you, which also ye have received, and
wherein ye stand ;

2. By which also ye are saved, if ye keep in memory what
I preached unto you, unless ye have believed in vain.

Among their other errors, the Corinthians were in
danger through false notions concerning the resur-
rection from the dead. They were Greeks : and to
the Greeks, from the opinions prevailing amongst
them, the resurrection of the body would appear
"foolishness." Even some who professed to be
teachers corrupted tbe truth by vain philosophy, and
affirmed " that the resurrection was past already :" ^
that there was no other resurrection than a spiritual
resurrection ; a change in the soul here, no glorifica-
tion of the body hereafter. Thus they " overthrew
the faith of some." St. Paul therefore saw it needful
to set this great truth, the pillar of the christian faith,
on a firm foundation.

3. For I delivered unto you first of all that which I also
received, how that Christ died for our sins according to the
Scriptures ;

4. And that he was buried, and that he rose again the
third day according to the Scriptures:

1 2 Tim. ii. 17

■

1 CORINTHIANS XV. 1—11. 441

5. And that he was seen of Cephas, then of the twelve :

6. After that, he was seen of above five hundred brethren
at once ; of whom the greater part remain unto this pre-
sent, but some are fallen asleep.

7. After that, he was seen of James : then of all the
apostles.

They who denied that Christ had risen indeed,
would be also likely to deny that he had really died.
It was part of that philosophy which corrupted the
early church, to oppose the doctrine that Christ had
" come in the flesh" at all.^ The first truth there-
fore to be maintained was, that Christ died for our
sim, according to the Scriptures: according as the
Scriptures had foretold ; declaring that he should
" w^alk through the valley of the shadow of death,"
though his soul should not be left in the place of the
departed ;^ — declaring, that he should be " ciit off
from the land of the living, and make his grave with
the wicked, and be with the rich in his death ;"* — de-
claring that " Messiah should be cut off, though not
for himself;"^ that "the Lord had laid on him the
iniquity of all."

This Paul delivered first, as he had also received ;
and then, that he was buried, and rose again the third
day according to the Scriptures : the Scriptures which
prophesied that "his body should not see corrup-
tion ;"^ that as Jonas was three days and three
nights in the whale's belly, so should the Son of
man be three days and three nights in the heart of
the earth :"^ and left this "sign of the prophet

2 See 1 John i. 1—3 ; and iv. 23. 3 Pg. xvi. 9, 10.

* Is. Uii. 8, 9. ^ Dan. ix. 26. 6 Pg. xvi. 10.

' Matt. xii. 40.

442 1 CORINTHIANS XV. 1—11.

Jonas," as a sign to condemn an evil and faithless
generation.

But as this was the point upon which the whole
of the religion of Christ must turn, it must be proved
by fact, as well as revealed by prophecy. The
efficacy of the death of Christ depended on his
resurrection. It was therefore proved to the
apostles and the disciples which belonged to their
company, by evidence not to be mistaken — the evi-
dence of their senses. During the space of forty
days Jesus appeared continually to them, " in form
and fashion as a man :" so that, as Peter records,
they gave their testimony, " who did eat and drink
with him after he rose from the dead."^ Several of
such occasions are mentioned here, which are not
related by the Evangelists. And of the more than
five hundred brethren hy whom he was seen at once,
(probably when he had appointed to meet the
disciples in Galilee)^ the greater part were still alive
and ready to attest what they had seen.

But amongst these, Paul was not one. The Lord
had granted to him a separate revelation of himself,
when he met him " in the way," and arrested his
progress of persecution.^

8. And last of all he was seen of me also, as of one horn
out of due time.

9. For I am the least of the apostles, that am not meet to
be called an apostle, because I persecuted the church of
God.

10. But by the grace of God I am what I am : and his
grace which was bestowed upon me was not in vain ; hut I

^ Actsx. II. Mark xvi. 7. ^ Acts bt. 27.

I CORINTHIANS XV. 1— Jl. 443

laboured more abundantly than they all: yet not /, hut the
grace of God which was with me.

Paul's sin, in opposing the religion of Jesus, bad
been long forgiven. But it was never forgotten by
himself. He calls it to mind, and humbles himself
as it were afresh by the recollection. / am the
least of all the apostles, that am not meet to he called an
apostle, because I persecuted the church of God.

Many in like manner can look back upon the time,
when if they did not oppose religion in others, they
opposed it in their own hearts, and were slow to
believe the words of eternal truth. The apostle
shows us here the use that should be made of such
retrospect. It is a ground of humiliation. / am
not meet to be called an apostle, because I persecuted
the church of God. As many might still say, I have
no claim to the honourable title of Christian, be-
cause I neglected the obligations of my baptism.

The next reflection, will be one of thankfulness
for that renewal of the mind, which has led to
repentance and to faith. Bt/ the cfrace of God I am
ivhat I am. Those things, the " things which accom-
])any salvation," once neglected by me, I now have
learnt to prize and value. By the grace of God the
light " hath shined in my heart, to give the light of
the knowledge of the glory of God in the face of
Jesus Christ.'"'

Another result follows the retrospect of past trans-
gressions. It is an incentive to zeal, to more abun-
dant labour " in the work of the Lord." The grace

2 2 Cor. iv. G.

444 1 CORINTHIANS XV. 1—11.

which was bestowed upon me, was not in vain : but I
laboured more abundaiitly than they all ; yet not /, hut
the grace of God which was with me, Paul had not
been " idle or unfruitful in the knowledge of his
Lord and Saviour."^ If he had entered later than
others into the field, none had been so constant in
the work, both " in season and out of season :" none
had made such extensive journeys : none had suffered
so grievously both in mind and body: none had
been blessed with so much success, or left in so many
countries the proofs of his ministry ; the congrega-
tions of those who had " turned to God from idols to
serve the living and true God, and to wait for his
Son from heaven." *

Did he then allow himself to be elated by these
services ? He checks the first bud, which seemed as
if it might open into pride : — of himself he could do
nothing : yet not /, but the grace of God that was with
me. And thus he shows us the living example of
the apostle in the Christian, and of the Christian in
the apostle.

11. Therefore whether it were I or they, so we preach,
and so ye believed.

It signifies little who laboured most: let God
judge ; whether it were lor they, we are but instru-
ments in the hands of God, to make known to the
world the glad tidings of his mercy. So, however, we
preached, and so ye believed ; this was the substance of
our message, and the chief article of your faith, that
Christ died f 07' our sins, and rose agai?i from the dead.

5 2 Pet. i. 8. M Thess. i. 9.

1 CORINTHIANS XV. 12—19. 445

Touching the resurrection, therefore, there must be
no doubt or uncertainty : your minds must not be
" spoiled by philosophy or vain deceit."^ It is only
because " we believe that Jesus died and rose again,"
that we believe that " them also which sleep in Jesus
will God bring with him, and so we shall ever be
with the Lord."^

LECTURE LXXXVIIL

NECESSITY TO CHRISTIANS OF A RESURRECTION.
1 Cor. XV. 12—19. ^

12. Now if Christ he preached that he rose from the
dead, how say some among you that there is no resurrection
of the dead?

13. But if there he no resurrection of the dead, then is
Christ not risen :

14. And if Christ he not risen, then is our preaching vain,
and your faith is also vain»

To deny the resurrection of the Lord, was, in
fact, to deny the main principle of the religion of
Christ. Some among the Corinthians denied it, as
a thing impossible. But if it was impossible in the
case of Christ's disciples, it was impossible in the case
of Christ himself The doctrine preached was that
he became "very man,"^ of the substance of his

5 Col. ii. 8. ^ 1 Thess. iv. 14— 17. ^ Athanas. Creed.

446 1 CORINTHIANS XV. 12-19.

human mother. That as man he died and was buried
Now if it was impossible that his body should rise
again, it was equally impossible that his disciples
should be* raised : and thefi is our preaching vain, and
your faith vain. It rests on no foundation ; and
they will be disappointed of their hope who have
renounced this present world, nay, who have " not
counted their lives dear unto themselves," that they
may inherit an everlasting kingdom.

Then also the apostles had been deceivers. They
had gone through all the world, declaring, " This
Jesus hath God raised up, whereof we all are wit-
nesses."-

15. Yea^ and we are found false witnesses of God ; he-
cause we have testified of God that he raised up Christ :
whom he raised not up, if so he that the dead rise not.

1 6. For if the dead rise not, then is not Christ raised :

17. And if Christ be not raised, your faith is vain; ye
are yet in your sins,

18. Then they also which are fallen asleep in Christ are
perished.

The opposers of the truth said, that the dead rise
not. The same argument would prove that Christ
had not risen.. But on his resurrection all their
faith and all their hopes depended. His resurrection
proved the truth of his words, " Destroy this temple,
and in three days I will build it up." For " he spake
of the temple of his body."^ His resurrection was
"the assurance which God had given to all men,
that he hath appointed a day in the which he will
judge the world in righteousness."* It was, as we

2 Acts ii. 32 ; iv. 10 ; v. 32. 3 John ii. 19.

♦ See Acts xvii. 31.

1 CORINTHIANS XV. 12—19. 447

may say, the seal which God had set to the truth of all
his words. Take away that seal, his words would be
unattested : nay more, they would be proved a vain
pretension.

Worse followed. Ye are yet in your shis. No
atonement has been accepted for them. That God
accepted the sacrifice of Elijah, was proved by the
fire which came down from heaven, and consumed
the burnt-offering with the wood on M^hich it had
been laid.^ If God had not given this answer to the
prophet's prayer, there would have been no proof that
Elijah had more of his favour than the priests of Baal.
And so, that God accepted the sacrifice made by
Jesus upon the cross, that his death w^as a propitia-
tion for the sins of men, God for his sake "not imput-
ing their trespasses unto them ;" — this was proved by
his rising from the dead. But if Christ be not raised,
there is no longer any satisfaction for sin, " but a
fearful looking for of judgment:" and vain would be
the faith of those who trusted, that he was " the
Lamb of God, which taketh away the sins of the
world." Then they had perished everlastingly, who
\i2i^ fallen asleep in Christ : who had died in peace,
believing that they were " accepted in the Beloved."
Nay, those, too, who like Stephen or James had
laid down their lives for the faith, " that they might
receive a better resurrection ;" all had perished.
And truly not they only, the apostle proceeds to say,
but we all who are now living in the faith of the
Son of God, are just objects of pity, if we are to be
disappointed of our hope.

^ 1 Kings xviii. 38.

448 1 CORINTHIANS XV. 12-19.

19. If in this life only we have hope in Christy we are
all men most miserable.^

What will become of you, if there be no future
life ? So an infidel once mocked a faithful and self-
denying Christian. He might have replied, though
an unbeliever could not have comprehended the an-
swer — " Godliness hath the promise of the life that
now is, as well as of that which is to come."^ The
truth is certain, that the man who lives most closely
by the christian precepts, will be the happiest man,
even in this present world.

The case was very different with those who, like
many Christians in that day, were forced to submit to
" the spoiling of their goods," the desertion of their
friends, the loss of their means of living : nay, w ere
often exposed to bonds and imprisonment, to torture
and death. Surely, take away their everlasting life,
thet/ were of all men most miserable. St. Paul could
look forward to all that awaited him with unshaken
resolution, in order " that he might finish his course
with joy."^ But if the dead rise not, where was his
joy? It had been said, "Rejoice and be exceeding
glad, for great is your reward in heaven." ^ But if
ike dead rise not, there is no heaven, and no " recom-
pense of reward."

St. Paul, therefore, might justly argue ; If in this
life only we have hope in Christ, we are of all men
most miserable. Above all, we apostles. Every
Christian must deny himself, and take up his cross,
and be prepared to suffer with his Lord.^ But first

^ Properly, most pitiable, tXeeivoTaroi. 7 1 Tim. iv. 8.

8 Acts XX. 24. 9 Matt. v. 12. i Matt. xvi. 24.

1 CORINTHIANS XV. 12—19. 449

and chiefest, we apostles. If others have their privar
tions and their trials, we have more : we who " have
suffered the loss of all things, and count them as vile,
that we may win Christ, and be found in him."*
We do not exhort others to make a sacrifice of things
below, and set their aifections on things above, whilst
our own practice contradicts our preaching. All
must acknowledge, that if iti this life only we have
hope, we are of all men most miserahle. Not because
we have renounced whatever is sinful, and contrary
to God's law ; for this is blessedness even now ; and
sin only, not righteousness, is miserable. But be-
cause we wander through the world, having no cer-
tain habitation ; our life is passed in journey ings, in
perils, in weariness, and painfulness, in watchings
often, in hunger and thirst, in fastings often, in cold
and nakedness.^ We know not the things that may
befal us, " save that the Holy Ghost witnesseth in
every city, that bonds and afflictions abide us."*
Nevertheless we trust the promise ; " Every man that
hath forsaken houses, or brethren, or sisters, or
father, or mother, or wife, or children, or lands, for
my name's sake, shall receive a hundred-fold, and
shall inherit everlasting life." ^ " For he is faithful
who hath promised, who also will do it."^

2 Phil. iii. 8. 3 2 Cor. xi. 27.

♦ Acts XX. 23. ^ Matt. xix. 29.

6 Heb. x. 23.

Ci G

450

1 CORINTHIANS XV. -20—28.

LECTURE LXXXIX.

THE KINGDOM OF CHRIST DELIVERED UP TO THE
FATHER.

1 Cor. XV. 20—28.

20. But now is Christ risen from the dead, and become
the first fruits of them that slept.

21. For since hy man came death, hy man came also the
resurrection of the dead.

22. For as in Adam all die, even so in Christ shall all be
made alive.

23. But every man in his own order : Christ the first-
fruits ; afterward they that are Christ's at his coming.

We are told in the epistle to the Romans, that
Adam was " the figure of him that was to come."^
Jesus Christ, who " was to come," and the first man,
Adam, were alike the authors of vast results to the
world. By the first Adam "sin entered into
the world, and death by sin i"*^ so that i7i Adam
all die. By Christ, the second Adam, shall all be made
alive. "I am the resurrection and the life," saith
the Lord : " he that believeth in me, though he were
dead, yet shall he live : and whosoever liveth and
believeth in me, shall never die." "^ Thus the resurrec-
tion of the dead came by Christ as its author. The
harvest is due to him, which " when the end cometh,"
shall be gathered into the garner of the heavenly

Rom

14.

« lb. 12.

3 John xi. 25, 26.

1 CORINTHIANS XV. 20—28. 451

liiisbandman. And of that harvest for wliich he
laboured, he is himself the first-fruits ;* his own body,
raised from the grave in which it lay, and afterwards
ascending up to heaven, is as it were "the sheaf
w^aved before the Lord :" and like that sacred sheaf
is a pledge of the w^hole harvest which is to follow.
For it assures us that " the hour is coming, when all
that are in the graves shall hear the voice of the Son
of man, and shall come forth," ^ and shall "stand be-
fore the Son of man."^

24. Then cometh the end, when he shall have delivered
up the kingdom to God, even the leather ; when he shall
have put down all rule and all authority and power.

25. For he must reign, till he hath put all enemies under
■ his feet.

26. The last enemy that shall he destroyed is death.

27. For he hath put all things under his feet. But when
' he saith, all things are put under him, it is manifest that

he is excepted, which did put all things under him.

28. And when all things shall be subdued unto him, then
shall the Son also himself be subject unto him that put all
things under him, that God may be all in all.

A great mystery is here touched upon, which we
may attempt to illustrate by example.

Among the rich dominions of a mighty king, a
province is in rebellion. The end of such rebellion,
must be destruction.

This it is easy to figure to our minds. And it is

* Levit. xxiii. 10. *'When ye shall reap the harvest, ye
shall bring a sheaf of the first-fruits of your harvest unto the
priest : and he shall wave the sheaf before the Lord, to be ac-
cepted for you."

5 John V. 29. " Luke xxi. 36.

G G 2

452 1 CORINTHIANS XV. 20-28.

the case of our world. As the prophet says, " All we
like sheep have gone astray ; we have turned every
one to his own way."' " They are all together be-
come unprofitable ; there is none that doeth good,
no not one: there is no fear of God before their
eyes."^

But before judgment is inflicted, the King in
mercy empowers his Son, his only Son, "his well
beloved," to offer terms of pardon. All who hear
his voice, and commit themselves to him, shall be
formed into a separate kingdom, be saved from
"wrath and indignation," and inherit everlasting
life. "For the Father judgeth no man, but hath
committed all judgment unto the Son."^ " All
things are delivered unto him of the Father."^
"All power is given unto him in heaven and in
earth." ~ God "hath put all things under his feet,
and gave him to be head over all things to the
church, which is his body, the fulness of him that
fillethallinall."^

Between this new kingdom of the Son, and the
" power of darkness," " the prince of this world," the
leader of God's rebellious subjects, there is perpetual
enmity and opposition. Satan, like " a strong man
armed," strives hard to maintain his power. In the
end, his head is to be crushed : but meanwhile he
sorely " bruises" all that contend against him.* " For
we wrestle not against flesh and blood, but against
principalities, against powers, against the rulers of

7 Isa. liii. 6. « See Rom. iii. 12—18.

y John V. 22. J Matt. xi. 27.

2 Matt, xxviii. 18. » Eph. i. 22.

* See Gen. iii. 15.

I CORINTHIANS XV. 20-28. 433

darkness of this world, against spiritual wickedness
in high places."*

But the Son must reicjn^ till he hath put all enemies
under his feet. God hath put all thimjs under him.
The word has gone forth/' " Sit thou on my right
hand, until I make thine enemies thy footstool."

And at length, when all things are subdued unto
him, and he hath put doivn all ride, and all authority
and power, when his kingdom is completed, and the
"number of his elect made up," and Satan, the
deceiver, " cast into the lake of fire,"^ death itself
shall be destroyed ; the last enemy that shall he sub-
dued is death : — for in the heavenly kingdom " there
shall be no more death, neither sorrow nor crying ;
neither shall there be any more pain ; for the former
things are passed away.""

And now the Son's commission is at an end. He
has "glorified God on earth, and finished the work
which was given him to do."^ Therefore he delivers up
the kingdom to God^ even the Father. For when " all
power was given him, it is manifest that he is ^,r-
cepted who did put all things under him. So that
resigning the office which for a special time and
purpose he had held, the Son shall also himself be
sulyject unto him that put all things under him, that
God may be all in all.^ No man now " knoweth
the Father, save the Son, and he to whomsoever the

' Eph. vi. 12. « Psal. ex. 1.

7 Rev. XX. 10. « Rev. xxi. 4.

9 John xvii. 4.
^ Chrysostom asks, ''Why nothhig here of the Holy Ghost?"
And finswers : Because Paul having one matter in hand, would
not confound all things together.

454 1 CORINTHIANS XV. 20—28.

Son shall reveal him." ^ But then " we shall know,
even as also we are known:" it will then not be
through a mediator only,^ that there is access to the
Father : but God ivill be all in all. " And his servants
shall serve him : and they shall see his face ; and his
name shall be in their foreheads. And there shall be
no night there, and they need no candle, neither
light of the sun: for the Lord God giveth them
light : and they shall reign for ever and ever." *

This is the description of those who are Chrisfs, at
his comiiig. It is not the description of all who shall
rise again. Some " shall awake to shame and ever-
lasting contempt." ^ Some are " without." " Into
the city of the Lord there shall in no wise enter any-
thing that defileth, neither whatsoever worketh
abomination, or maketh a lie ; but they which are
written in the Lamb's book of life." ^

Who then will not pray, that he may " die the
death of the righteous ?" Who will not say, like Paul
himself, " I desire to be found having the righteous-
ness which is through the faith of Christ, the righte-
ousness which is of God by faith : that I, being made
conformable unto his death," ^ may know him, and the
power of his resurrection.

" Matt. xi. 27. ^ John xiv. 6.

< Rev. xxii. 3—8. ^ Dan. xii. 2.

6 Rev. xxi. 27. ^ Phil. iii. 9—11.

I (CORINTHIANS XV. 29—34. 455

LECTURE XC.
REASONS FOR BELIEVING IN THE RESURRECTION.

1 Cor. XV. 29—34.

29. Else ivhat shall they do which are baptized for the
dead, if the dead rise not at all 1 why are they then baptized
for the dead ?

The whole fabric of the Gospel rested upon the
resurrection of the dead. Our Lord befiran his chief
discourse by pronouncing those blessed, whose bless-
edness must depend in great measure upon a future
world. " Blessed are the poor in spirit : for theirs
is the kingdom of heaven. Blessed are the pure in
heart ; for they shall see God. Blessed are ye when
men shall revile you, and persecute you, and say all
manner of evil against you falsely for my sake ; for
great is your reward in heaven." i And he enforced
his reproof of worldliness and covetousness by
inquiring, " What shall it profit a man, if he shall
gain the whole world and lose his own soul ?"^

This, therefore, was one of the truths which the
Christians confessed at baptism. They were instructed
to say, " I believe in the resurrection of the dead :"
and in this faith they were baptized. A7id what
shall they do who are baptized Jbr the dead, baptized

1 Matt. V. 3—11. « Matt. xvi. 26.

456 1 COHINTIIIANS XV. 29—34.

in confidence of tlio risino- of tlio dead, if in this
they are deceived V'*

.'30. And why stand we in jeopardy every hour ?

'W, [protest by your rejoiciny* which I have in Christ
Jesus our Lord, J die daily.

32. If after the manner of men I have f ought with beasts
at Kphesus,^ what advantageth it me^ if the dead rise not ?
let ns eat and drinh ; for to-morrow we die.

Such would be the natural conclusion, if we deny
the resurrection. Tt is tlu* language of those who
believe their time is short, and desire to make the
most of it, because they have no hope beyond. " Be-
hold," as the proj)het says, " behold joy and gladness,
slaying oxen, and killing sheep, eating flesh, and
drinking vviuf': let ns eat and drink, for to-morrow
we die.'"'

And yet, ahis ! how many live according to this sen-
timent, with less excuse, because they do not acknow-
ledge the ])rinciple which leads to it ! llow many con-
fess that they look for the resurrection of the dead and

^ Such is the int('r})r('tatioii of a much disputed passage in
wliicli all tlic early conunentalors concur, except Tertullian, who
is refuted by ('hrysostoni. They see no difficulty in eliciting; this
meaning from tlu; elliptieal phrase, virep veKptov, which, indeed, is
not more elliptieal than many of St. Paul's phrases.

♦ Jty your rejoicing ; i.e. hyyour spiritual advancement, which
is my rejoicing.

» To expose criminals to wild beasts was no mnisual punish-
ment. The earlier commentators suppose (hat St. l*aul was so
exjK)sed at Kphesus, and preserved; thougii, because this is not
recorded in the Acts, others interpret the words metaphorically,
as referring to the tumult raised by Demetrius and his craftsmen,
Acts xix. 'J I.

isa. xxii. !.'{.

1 roin.N riii.\.\.s \\. v>i)^~:j4. 457

tlic life of (lie \vorI<l to conic, niid yot ho pfivo thoni-
selvos to tiio conoonis or (lio pinisuivs of tliiH world,
as if conviiKMMl tlint iikmi, when tli(»y i»*o 1i(M1<'(\ nvr no

''V.\. lie uot (Irrcirrd ; rril (•oinmuH/cdtions corrKp/ </<k)<1
nifinnrrs.

'M. J wake to rUjhtconsvcsSy and shi^ not ; for some Ikivo.
not the hnowlcdyf^ of (iod : I sjuuth this to your s/iowe.

To deny tho ivsiirroctiou, was to bo witliout tlio truo
and ])roj»(M' hnotrlrdijr af (iad. Tli(» evil caiinirtnnca-
tions^ tlio dangerous reasonings (d* those wlio wouhl
vorrnpt the (joad mannei*s of the Cliristiuns, by uiidor-
miinn^ the faith which ah)no can load to a lioly in(»thod
of iivln;2^,|)roc(MMhMl on this want of knowlodoM*. And it
was to the s/iaiHc of those who ha<l been better tan^ht,
that such evil communications wim'o ma(h^ or listcMu^d
to.

'I'o doubt that (lod couM raise the body, was to bo
intlhiut the hiwwlcdijc of his i»owkt?. The Lord (Jod
had formed man from the (bist of tiu^ earth, and
breathed into his nostrils the bn^ath oflifi^: and nnin
became a living soul." The Lord also ordained that
man, when his l)reath was taken away, slionhl return
to his dust a;;»ain. lint could not the same almijU'hty
liJind which had formed man originally, and so curi-
(uisly fashioned iiini, clothe his soul again with a
body, which should bo to him as his own body?
" Why should it be thought a thin<>f incredible^" with
any *Hhat (iod should raise; the dead?"^' lie, who
had oncospokou the word, and the world was made;

* i\\\u\nuvf.r9. It niny signify crror^ as well as .v/«.
" (Jcii. ii. r. '"^ AcU xxvi. H.

458 1 CORINTHIANS XV. 29—34.

who had commanded, and it was created ? " Is any-
thinor too hard for the Lord ?"

Then, further, to deny that God woukl raise tlie
dead, was to be without knowledge of his goodness.
His flfoodness would not allow those who have loved
and served him, to spend their lives in a vain expec-
tation of a recompense which is to fail them after all.
"Ye are they, said our Lord, who have continued
with me in my temptations ;"^ who have left all, to
follow me; who have "forsaken houses, and bre-
thren, and sisters, and father, and wife, and children,
and lands," for my sake and the gospel's. Yet what
advantageth it them^ if the dead rise not f

From the day of Pentecost until the present hour,
there has always been a class, — sometimes larger
sometimes smaller in the world, — still there has been
a class of persons wherever the gospel has been made
known, who, instead of seeking their portion in this
world, have " sought first the kingdom of God and
his righteousness:" have "set their affections on
things above ;" and " walked, not after the flesh, but
after the Spirit." Like Paul himself, they have
always risked, and sometimes endured, " the loss of
all things," rather than forfeit the favour of God. If
they have not been able to say like the apostle, in
the literal sense, / die daily ; in another sense they
have been " dead," and their life has been " hid with
Christ in God," whilst they have " crucified the flesh
with the affections and lusts." If they have not
fought with heasts at Ephesm, they have contended
against Satan, and resisted their own evil passions.

1 Luke xxii. 28. « Matt. xix. 28.

1 CORINTHIANS XV. 29—34. 45J)

They have not made it the business of their lives "to
eat and drink," and take their ease, as those who look
for nothing- beyond : but knowing that " the fashion
of this world passeth away," they have "wept as those
who wept not, rejoiced as those who rejoiced not,
used the world as not abusing it."

And this, not of themselves, not by any natural
power or will, but by the grace of God tliat is with
them. They could not have been thus led, to over-
come the inclination of their nature, and the tempta-
tions which surround them, unless they were " drawn
of God :" unless they were filled by his Spirit, making
them " new creatures," who " seek the things which
are above," and whose conversation is not on earth,
but in heaven.

Yet to what purpose, if the dead rise not at all f
Is it consistent with the wisdom of God, to put into
men's hearts this love of him, this desire of his glory,
which love is never to be satisfied, which glory is
never to be enjoyed ?

Therefore, he not deceived. To doubt the resurrec-
tion of the dead, would be to have no knowledge of
God : and might justly be spoken to the shame of
men to whom his word has been revealed : assuring
them, that " Verily there is a reward for the righteous,
doubtless there is a God which judgeth the earth." ^
3 Ps. Iviii. 11.

460 1 CORINTHIANS XV. 35-49.

LECTURE XCL

OBJECTIONS AGAINST THE RESURRECTION
ANSWERED.

1 Cor. XV. 35 — 49.

35. But some man will say. How are the dead raised up ?
and with what body do they come ?

36. Thou fool, that which thou sowest is not quickened
except it die.

37. And that which thou sowest, thou sowest not that body
that shall be, but bare grain, it may chance of wheat, or of
some other grain :

38. JBut God giveth it a body as it hath pleased him,
and to every seed his own body.

Men who scoffed at the doctrine of the resurrec-
tion, would be sure to ask, How are the dead raised
up, and with what body do they come? How is the
form to be again put together, which has been once
dissolved? Or the body which has crumbled into
dust, to recover its shape and substance ? This
might easily be made to seem incredible. Yet the
ai)ostle reminds us, that great changes are constantly
j)assing before our eyes, which may justly teach us to
be careful in pronouncing that impossible which ap-
pears improbable. We sow a seed in the ground.
The seed soon ceases to be a seed : it dies, its sub-
stance is destroyed, that it may be quickened into a
new substance : and that which springs up from it,
is dillbrciit fnnii that ])()dv which was sown, though

(

1 CORINTHIANS XV. 35—49. 461

still the same. The oak — how unlike the acorn !
And yet the acorn which was sown, is now the oak
which spreads its branches far and wide. The grain
dropped by the husbandman is not that body which
shall be : it is very unlike the blade of wheat : and
yet the green and growing blade was once the lifeless
shrivelled seed. And this, through the power of
God. He giveth the body, as it pleased hint, when
he said, (Gen. i. 11,) "Let the earth bring forth
grass, the herb yielding seed, and the fruit-tree yield-
ing fruit after his kind, whose seed is in itself upon
the earth." Thus God has ordered, that every seed
shall have a body belonging to it, and every seed his
own body, suited to the purpose it is to answer, and
the element in which it is to dwell. For in this
respect also there is a great difference among the
beings with which the world is peopled.

39. All flesh is not the same flesh: hut there is one hind
of flesh of men, another flesh of beasts, another of fishes, and
another of birds.

40. There are also celestial bodies, and bodies terres-
trial : but the glory of the celestial is me, and the glory of
the terrestrial is another.

41. 2'here is one glory of the sun, and another glory of
the moon, and another glory of the stains : for one star dif-
fereth from another star in glory.

42. So also is the resurrection of the dead. It is sown in
corruption ; it is raised in incorruption :

43. It is sown in dishonour ; it is raised in glory : it is
sown in weakness ; it is raised in power :

44. It is sown a natural body ; it is raised a spiritual
body. There is a natural body, and there is a spiritual
body.

Here again our thoughts are led to contemplate

462 1 CORINTHIANS XV. 35—49.

the resurrection, by reflecting on the miglity and
various works of God. He has suited one class of
beings to the water, and another to the air, and
another to the earth : and some to both. He has
placed some bodies in the heavens above, and others
on the earth below : and these differ from each other
in greatness and splendour. Even of those things
which are most splendid, all are not the same ; the
sun is brighter than the moon, and the moon than
the stars ; and all the stars are not alike in glory.

So it is with respect to the resurrection of the
body. It will be effected by the power of God, of
which these instances may give us some conception.
It depends on him, whether things shall be mean
or glorious. The body, like the seed, is sow?i in
the ground : and it is sown in dishonour, weakness,
and corruption. Nothing can have less of majesty
about it, than the corpse which is returned to the
earth from whence it came. But what should pre-
vent God from raising that up in power, and beauty,
and incorruption, which had been buried in weakness
and deformity ? is this too much for him who is
" before all things, and by whom all things consist ?"
Cannot he who made the animal or natural body,
suited to its abode and functions here on earth, raise
up also in its stead a spiritual body, suited to another
sphere, a different state of being ? To doubt or deny
this, is to " err, not knowing the Scriptures, neither
the power of God."^ "The Lord Jesus Christ shall
change our vile body, that it may be fashioned like
unto his glorious body, according to the working
whereby he is able to subdue all things to himself."^
1 Matt. xxii. 29. - PhU. iii.- 21 .

1 CORINTHIANS XV. ^5— 49. 403

And this is another point in which he resembles our
first earthly parent, Adam.

45. And so it is written, The first man Adam was made a
living sold ;^ the last Adam was made a quickening spirit.

46. Howheit that was not first which is spiritual^ hut that
which is natural ; and afterward that which is spiritual.

47. The first man is of the earth, earthy : the second man
Is the Lord from heaven.

48. As is the earthy, such are they also that are earthy :
and as is the heavenly, such are they also that are heavody.

49. And as we have borne the image of the earthy, we shall
also bear the image of the heavenly.

As it is written, as we know from Scripture, that
the first man Adam was made a living soul, and so
became the father of all mankind, who bear " his
likeness,"* are frail,corrupt, and mortal as he became :
so likewise the second or last Adarn was a ([uichening
spirit, able to revive the natural body, and transform
it into a spiritual body. " For as the Father hath life in
himself," and breathed into the first Adam " a living-
soul;" so also "hath the Son life in himself, and
quickeneth whom he will."^

And according to the author of the work, so is the
work that is produced. The body derived from Adam
wa^ of the earth, earthy ; the second man is the Lord
from heaven ; and the body which he will raise, will
be spiritual, heavenly. Now indeed we partake of the
nature of the element from which we were formed :
we bear the image of the earthy. Very different is the
prospect offered to those who shall be " accounted
worthy to attain that world, and the resurrection of

3 Gen. ii. 7. ' Gen. v. 3. * John v. 21.

464 1 CORINTHIANS XV. 35—49.

the dead." They "are as the angels of God in
heaven."^ " They shall hunger no more, neither
thirst any more :" " the sun shall not scorch them
by day, neither the moon by night f " neither shall
there be any more pain ; for the former things shall
have passed away."'

Only one conclusion can follow these reflections ;
Seeing that we look for these things, " what manner
of persons ought we to be in all holy conversation
and godliness?"^ The body which is to be raised up
" in glory and honour and immortality," must have
been kept under subjection to the will of God. For ^
" if ye live after the flesh, ye shall die ; but if ye H
through the Spirit do mortify the deeds of the body, ye
shall live."^ Even here, there is a natural hody^ and
there is a spiritual body. There is an indulgence of
the animal appetites, which defiles a man ; and there
is a restraint and a self-command, which dignifies and
exalts a man. And they who aspire to be clothed
hereafter with that body which is heavenly, spiritual,
and incorruptible, must have also put on that " new
man, which after God is created in righteousness and
true holiness:"^ must bear, even on earth, the image
of him who hath called us to " be holy as he is holy,"
and to " purify ourselves even as he is pure."

• Matt. xxii. 30. 7 Rev. vii. 16 ; xxi. 4.

8 2 Pet. iii. 12. 9 Rom. \m. 13.

J Eph. iv. 24.

1 CORINTHIANS XV. 50— r)S. 4Gry

LECTURE XCII.
VICTORY OVER DEATH THROUGH JESUS CHRIST.

1 Cor. XV. 50 — 58.

50. Now this I say, brethren, that flesh and blood cannot
inherit the kingdom of God : neither doth corruption in-
herit incorruption.

51. Behold, I shew you a mystery; We shall not all
sleep, but we shall all be changed.

52. In a moment, in the twinkling of an eye, at the last
trump : for the trumpet shall sound, and the dead shall be
raised incorruptible, and we shall be changed,

53. For this corruptible must put on incorruption, and
this mortal must put on immortality.

54. So when this corruptible shall have put on incorrup-
tion, and this mortal shall have put on immortality, then
shall be brought to pass the saying that is written, Death is
swallowed up in victory.

Those persons who disputed the doctrine of the
resurrection, took their arguments from the nature
of the human body. St. Paul shows that the hodi/
which shall be, will be very different from the body
which dies ; the body with which men are raised will
not have the same properties as that with which the
soul has been clothed on earth. Our mortal bodies
and an everlasting state cannot agree together.
Where there i^ flesh and blood, there must be imper-
fection and decay.

H H

466 1 CORINTHIANS XV. 50-58.

This, therefore, is the mystery which has been
revealed. The same Voice, which at the beginning
called order out of chaos, and said, " Let there be
light, and there was light ;" the same almighty power
shall give the word, which "all that are in the
graves shall hear, and shall come forth." " For
the Lord himself shall descend from heaven with
a shout, with the voice of the archangel, and
with the trump of God; and the dead in Christ"^
"shall stand before the Son of man," in such a
body as the Lord giveth ; a body changed from mor-
tality to immortality, from corruption to incorrup-
tion. And so the prophet's words shall be explained
and fulfilled : Death is swallowed up in victory,^

55. O death, where is thy sting ? O grave, where is thy
victory ?

56. The sting of death is sin ; and the strength ofsi?! is
the law,

57. JBut thanks be to God, which giveth us the victory
through our Lord Jesus Christ.

The saying. Death is swallowed up in victmy, does
not come to pass, merely because Christ, being
raised from the dead, has given a pledge and proof
that we shall not all sleep in the grave. The sting of
death is not in death itself, but in what will follow
death ; in the judgment which awaits the soul. And
that which gives power to this the real sting of death,
is sin : the fact of which we are conscious, that God,
before whom we are to appear, has not been ho-
noured as a Creator, served as a Master, loved as a
Father, or obeyed as a King.

* 1 Thess. iv. 16. 2 Isa. xxv. 8.

1 CORINTHIANS XV. 50—58. 467

And yet he ought to have been so loved and
served. To the Gentiles, God "left not himself
without witness ;" he had " shown unto them that
which might be known of him, even his eternal
power and Godhead, so that they are without ex-
cuse."^ To the Jews he had made himself most
clearly manifest, though they had not "liked to
retain him in their knowledge," and had made his
commandment " of none effect through their tradi-
tions."

Therefore there was a law, "holy, just, and good," a
law which ought to have been followed, and had been
disobeyed: and because of this disobedience, man-
kind, "through fear of death, are all their lifetime
subject to bondage."* By this law the best of men
could not abide a trial. " For what man is there
who liveth and sinneth not ?" And if the righte-
ous, the comparatively righteous, could not be un-
condemned, if God were to enter into judgment with
them, "Where shall the ungodly and sinner appear?"^

So that the strength of sin is the law. The law
gives sin a power to distress the conscience, and
sharpens the sting of death : tends to make death
terrible, not so much to the hardened and ignorant,
whose conscience is " seared as it were with a hot
iron;" as to the meek and contrite spirit, which
trembles at God's word, and exclaims, " spare me
a little, that I may recover my strength, before I
go hence, and am no more seen."^

But " the Scripture has concluded all under sin,"

3 Rom. i. 19. * Heb. ii. 15.

5 See 1 Pet. iv. 18. 6 Pg. xxxix. 13.

hh2

468 1 CORINTHIANS XV. 50—58.

not to destroy, but to save : not to point as it were
afresh the sting of death, but to take its power away.
The sting of death is sin. And Christ " has borne our
sins in his own body." He is " the Lamb of God,
which taketh away the sins of the world." The
strength of sin is the law. And Christ has satisfied
the law, so that by his " obedience," they that believe
in him are accounted righteous.'^ " There is no con-
demnation to ^them that are in Christ Jesus." They
are indeed aware, that " by the works of the law no
flesh shall be justified before God."^ But they do
not rest on it as the ground of their hope ; they look
for " eternal life, as the gift of God, through Jesus
Christ;"^ and in this hope, they have the victory
over sin, and over the law, and over death : and are
able to say, with humble confidence, " Lord, now
lettest thou thy servant depart in peace, for mine
eyes have seen thy salvation." ^

58. Therefore, my beloved brethren, be ye stedfast, un-
moveable, always abounding in the work of the Lord, foras-
much as ye know that your labour is not in vain in the
Lord,

Though eternal life is to the Christian, " not of
debt, but of grace ;" though his prayer is, rather that
God should not "enter into judgment with him,"
than that he should receive his due : still his labour
is not in vain in the Lm^d. It would be in vain, if
those notions concerning the resurrection, which
Paul has been confuting, had been true ; if the dead

7 Rom. V. 19. « Rom. iii. 20.

9 Rom. vi. 23. * Luke ii. 30.

1 CORINTHIANS XV. 50—58. 469

rise not, there would be no encouragement to be
stedfast, unmoveable, always abounding in the woi*h of
the Lord: if the slothful servant, and the faithful
servant, were to come to a like end, none would be
induced " by patient continuance in well-doing to
seek for glory, and honour, and immortality." But it
is not so. " God is not unrighteous to forget the
works and labours of love, which have been shown
toward his name:"- and whilst the unprofitable ser-
vant shall be cast into outer darkness, he that has
been " faithful over a few things," in discharging his
stewardship on eartli, shall be made "ruler over
many things," when he " enters into the joy of his
Lord."^ For the same Spirit, which declares that
" by grace we are saved, not of works, that any man
should boast:"* has also proclaimed, "Blessed are
the dead which die in the Lord : that they may rest
from their labours ; and their works do follow
them."^

2 Heb. vi. 10. ^ Matt. xxv. 21—25.

* Eph. ii. 9. ' Rev. xiv. 13.

470 1 CORINTHIANS XVI. 1—9.

LECTURE XCIII.
PAUL'S REASONS FOR REMAINING AT EPIIESUS.

1 Cor. xvi. 1 — 9.

1 . Now concerning the collection for the saints, as I have
given order to the churches of Galatia, even so do ye. ^

2. Upon the first day of the weeh let every one of you lay
hy him in store, as God hath prospered him, that there he
no gatherings when I come.

3. And when I come, whomsoever ye shall approve hy
your letters, them will I send to bring your liberality unto
Jerusalem.

4. And if it be meet that I go also, they shall go with
me.

These directions take for granted that Christians,
every man according to his ability, are to contribute
to the relief of their poorer brethren. St. Paul uses
no proofs or arguments to enforce the duty; that
was not disputed : he only points out the way in
which that duty was to be performed. Each was to
lay hy in store, or treasure up, a portion of his means
for this object, according as the Lord had prospered
him. Whatever a man obtains, it is the Lord's giv-
ing. Whether the labour of his hands or the labour
of his mind has been successful, still it is as the Lord
hath prospered him ; for strength to labour is of the

' Probably in his journeys through that country, recorded Acts
xvi. 6, and xviii. 23.

1 CORINTHIANS XVI. 1—!). 471

Lord, and the success which crowns industry is of
the Lord. As David piously acknowledged, con-
cerning tlie riches which were to be employed on
the temple at Jerusalem : " Lord our God, all
this store which we have prepared to build thee a
house for thy holy name cometh of thine hand, and
is all thine own."-

Therefore they were to dedicate to the people of
God a portion of the gain which God had given.
But why 071 the first day of the week f The Corin-
thians, in their heathen state a few years before, had
not been accustomed to divide their time by weeks :
that division belonged to the Jews alone. And why
on the first, rather than the last, or any other day ?
Because a sacred duty was suited to a sacred sea-
son : and the Christians, whether of Jewish or Gen-
tile origin, now observed the first day of the iveek as
the Lord's day. The heathen converts, who had
known no weeks, because they had known no Sab-
baths, had learnt to keep that day as " holy of the
Lord, and honourable:" and the Jewish brethren,
instead of the last day of the week, on which " God
rested from the work which he had made,"^ now ob-
served as the sabbath the day on which the Lord
Jesus had risen from the dead. Although a day of
rest, — that rest from worldly cares which the soul
requires, — it was no longer termed the sabbath, but
it was " the Lord's day,"* as the day of the Lord's
resurrection.

The liberality here enjoined, was to relieve the
straits to which the Christians were reduced at Je-
rusalem. The bigotry of their countrymen, from
- 1 Chrou. xxLx. 16. ^ Gen. ii. 2. * Rev. i. 10.

472 1 CORINTHIANS XVI. 1^9.

whom they had separated, subjected them to heavy
persecutions. And the poor brethren in Judea, even
if they had not been the most oppressed, were the
most to be considered ; they from whom the bless-
ings were derived which the Christians had inhe-
rited; they, the witnesses of God in the world
through so many ages, ^ they " whose were the fa-
thers," and the prophets ; they " from whom, ac-
cording to the flesh, Christ came,"^ to whom the
Corinthian congregation " owed even their own-
selves." ^

5. Now I will come unto you, when I shall pass through
Macedonia : for I do pass through Macedonia.

6. And it may he that I will abide, yta, and icinter with
you, that ye may hring me on. my journey whithersoever I
go.

7. For I will not see you now hy the way ; hut I trust to
tarry a while with you, if the Lord permit.

8. But I will tarry at Ephesus until Pentecost.

9. For a great door and effectual is opened unto me, and
there are many adversaries.

These were Paul's reasons for desiring to remain
longer at Ephesus. The opening tliere for useful-
ness was clear and wide. It was probably about this
time that the truths which the apostle was proclaim-
ing began to work more effectually upon the minds
of the Ephesian disciples. There is proof that the
Spirit is affecting the heart, (and " if any man have
not the Spirit of Christ, he is none of his,") when all
earthly things are renounced which are not consis-
tent with the will of God ; when a practical con-
viction lays hold upon the mind, that it profits a

- Isa. xliii. 10, « Rom. ix. 5. 7 See Philem. 19.

1 CORINTHIANS XVI. 1—9. 473

man nothing to " gain the wliole world, and lose his
own soul." Now we read in the Acts that this did
take place at Ephesus." " Many that believed, came
and confessed and shewed their deeds. Many of
them also which used curious arts brought their
books together, and burned them before all men;
and they counted the price of them, and found it
fifty thousand pieces of silver. So mightily grew
the word of God and prevailed."

This proved that a great and effectual door was
ope7ied to the apostle. There were many asking,
" What must I do to be saved?" And when they
had received for answer, that " if they would enter
into life, they must k^ep the commandments;"
" cease to do evil, and learn to do well ;" for that if
they continued in sin, Christ could profit them no-
thing, they could have no part in his covenant : they
did not " go away sorrowing,"^ like the young ruler
in the Gospel narrative, who would not forego this
world's good for the sake of treasure in heaven : but
they publicly renounced the sins which they had
hitherto practised secretly, and determined to " seek
first the kingdom of God and his righteousness."

This was not the moment for St. Paul to quit
Ephesus. The enemy was retreating, the people
of God were " advancing towards Zion with their
faces thitherward ;"^ and what could he do but lead
them on in the name of God, till the victory was
completely gained.

But, besides, there were many adversaries. Ad-
versaries of religion will commonly be numerous and
vehement in proportion to the prevalence of religion.

8 Acts xix. 18—21. 9 Matt. xLx. 22. ' Jer. 1. 5.

474 1 CORmTHIANS XVI. 1-9.

The malice of Satan waxes hot, when " he knows
that he hath but a short time. 2 It was the suc-
cess of the Gospel, wherever the Lord opened many
hearts that they should attend unto the things
spoken, which excited the jealousy of the Jews.
" When they saw the multitudes who came together
to hear the word of God, then they were filled with
envy, contradicting and blaspheming." ^ Perhaps it
was about this season when the anger of Demetrius
began to show itself, on account of the spread of
Christian faith ; when he called together the work-
men of the like occupation, and said,* " Sirs, ye see
and hear that not alone at Ephesus, but almost
throughout Asia, this Paul hath persuaded and
turned away much people, saying that they be no
gods which are made with hands." This ended at
last in Paul's departure from the city. But before
the tumult broke out into actual violence, no doubt
there was much secret opposition. So that the
opening of a great and effectual door was in fact the
excitement of violent hostility : and Paul would
desire, before he left his new converts, to have
larger opportunity of confirming them in the faith,
and exhorting them, " with full purpose of heart to
cleave unto the Lord :" for that " he that endureth
unto the end, the same shall be saved."

Every individual heart must expect to encounter
opposition. " We must through much tribulation
enter into the kingdom of God." But these things
should not move us. It is the heart which he cannot
retain that Satan desires to assail, and, if possible, to

2 Rev. xii. 12. 3 \(.tsxiii. 45.

* Actsxix. Ih'— 21.

1 CORINTHIANS XVI. 10-24. 475

draw back to himself: but greater is he that is for
118, than he that is against us ; he " is able to keep
us from falling, and to ju'cscnt us faultless before
the })rescnce of his glory with exceeding joy."^

LECTURE XCIV.

TIMOTIIEUS AND STEPHANAS COMMENDED.
LOVE OF JESUS CHRIST ENJOINED.

1 Cor. xvi. 10—24.

10. Now if Timotheus come, see that he may he with you
without fear : for he worketh the luork of the Lord^ as I
also do.

11. Let no man therefore despise him: hut conduct him
forth in peace, that he may come unto me : for I looh for
him with the brethren.

Paul intended, as he had before written, to visit
Corinth again in person. He " was pressed in the
spirit, when he had passed through Macedonia and
Arabia, to go up to Jerusalem."^ But meanwhile,
finding reason to delay longer at Ephesus, " he sent
into Macedonia two of those who ministered unto
him, Timotheus and Erastus." From Philippi and
Thessalonica, in Macedonia, these were likely to pro-
ceed to Corinth, as Paul himself had done when he
laid the foundation of those churches.^ Therefore he

' Jude 24. 1 Actsxix. 21.

2 See Acts xvi. 12 ; xvii. 1 ; xviii. 1.

476 1 CORINTHIANS XVI. 10—24.

prepares the Corinthians to receive Timotheus, " his
own son in the faith," with the respect which he de-
served. Let no man despise Mm. The Corinthians
were self-sufficient, and Timotheus young : they
might be disposed to undervalue him. Paul gives
him the highest recommendation, when he says, He
worketh the ww^k of the Lord, as L also do. We are
engaged in the same service ; and " I have no man
like-minded : for as a son with a father, he has served
with me in the gospel."^

12. ^5 touching our brother Apollos, I greatly desired
him to come unto you with the brethren : but his will was
not at all to come at this time ; but he will come when he
shall have convenient time,

13. Watch ye, standfast in the faith, quit you like men,
be strong.

14. Let all your things be done with charity.

15. I beseech you,brethren, {ye know the house of Stepha-
nas, that it is the firstfruits of Achaia, and that they have
addicted themselves to the ministry of the saints,)

lb'. That ye submit yourselves unto such, and to every one
that helpeth with us, and labour eth.

\1. I am glad of the coming of Stephanas and Fortu-
natus and Ackaicus: for that which was lacked on your
part they have supplied.

1 8. For they have refreshed my spirit and yours : theie-
fore acknowledge ye them that are such.

There were many ways in which the apostles were
aided in the affairs of the early churches ; and Ave
find St. Paul constantly commending those who were
his fellow helpers, and "laboured in the Lord" with
him. Stei)hanas and his household were of this

^Phil.ii. 22.

1 COlUiNTHIANS XVI. 10—24. 477

class. They had been among the first converts to
the faith at Corinth, (the firstfruits of AchaiaJ and
they had been baptized by the apostle in person,
contrary to his nsual custom.* And now, leaving
their former worldly pursuits, they had addicted
themselves to the ministry of the saints : had devoted
themselves to the service of the Christians and
their cause. He describes such persons elsewhere :
" they brought up children, lodged strangers, washed
the saints' feet, relieved the afflicted, and diligently
followed every good work."* Paul commends them
to the respect of the Corinthians. / beseech you^
brethren, that ye submit yourselves unto such, and to
every one that helpeth with us, and laboureth. With-
out their assistance the church must languish, and
they who had the spiritual charge be overburthened.
Now, too, they had visited the apostle at Ephesus,
and had refreshed his spirit,^ and so enabled him to
encourage the Corinthians with his exhortation, that
they stand fa^t in the faith, quit themselves like men, be
strong : and above all, cherish that excellent gift of
charity, " the very bond of peace and of all virtue."
Let all your things be done with charity,

19. The churches of Asia salute you. Aquila and Pris-
cilla salute you much in the Lord, with the church that is in
their house."^

* Ch. i. 15—17. ' 1 Tim. v. 10.

6 Thet/ have refreshed mij spirit and yours : my spirit, by
what they have related concerning you : your spirit, by what they
have enabled me to write to you in return. Thus giving me in-
formation of your state, they have supplied what was lacking on
your part : to vareyj/jia vjiiov.

7 The assembly of Christians meeting there.

478 1 CORINTHIANS XVI. 10—24.

20. All the brethren greet you. Greet ye one another
with an holy kiss.

21. The salutation of me Paul with mine own hand.^

22. If any man love not the Lord Jesus Christy let him
he Anathema, Maran-atha.-

23. The grace of our Lord Jesus Christ he with you.

24. My love he with you all in Christ Jesus. Amen,

To love the Lord Jesus Christ, must be the charac-
ter of all who are partakers of the covenant of the
Gospel. " To them that believe, He is precious."^
For how can they to whom he is not precious, be
imbued with a sense of the benefits which he offers ?

Therefore the apostle gives a sort of general rule,
by which they might judge concerning those who
were rightly numbered among the brethren. If any
man love not the Lord Jesus Christ, let him he Ana-
thema, cut off from the communion of the saints : let
him he Maranatha : let him expect that the Lord
cometh to execute vengeance upon all such as do
not " love his appearing."

It was especially needful to dwell on the love
which Christians owe to their Redeemer, in a church
where evils existed like those which the apostle had
been rebuking in this letter.

Such love would be the best cure for divisions, and
the disputes and jealousies which provoked them.

8 " Which is the token in every epistle," that it is genuine : so
he writes to the Thessalonians, iii. J 7. See also Col. iv. 18.
Gal vi. 11.

9 Anathema, separated from the church, as an accursed or de-
voted thing. See Rom. Lx. 3. Maranatha, a Syriac expression,
signifying, Our Lord cometh ; meaning, to execute judgment
upon such.

1 Pet

. H. /.

1 CORINTHIANS XVI. 10—24. 479

When love of the Lord Jesus Christ predominates,
individual feelings yield and give way ; as disputes in
;i family are often prevented, by the affection felt by
all in common towards a venerable parent. Let that
love then be shed abroad in the heart, and one would
not be upholding Paul, and one Apollos, and another
Cephas \- but Christ would be " all in all."

Another evil which the apostle had occasion to
correct, was connivance at a sinful state of life in
some of the members of the church. ^ Love of the
Lord Jesus was the sure remedy of such disorders.
Could they who had been " baptized into his death,"*
and whom he had " purchased with his own blood," ^
could they " crucify the Son of God afresh, and put
him to an open shame ?"^

Another prevailing fault] was a too near approach to
the idolatrous practices of the heathen by whom
they were surrounded."^ Was this consistent with
love of the Lord Jesus, who had given himself for
them, " the just for the unjust," that he might redeem
them from "these vanities, to serve the living and
true God ? " ^ What concord should there be between
the children of Christ and of Belial?^

Others had admitted unworthy practices into the
observance of the Lord's Supper.* But they who
truly loved the Lord Jesus Christ, would be too deeply
impressed with a sense of his mercy not to " discern

2 Ch. i. 12. 3 Ch. V. 1—8; vi. 15—20.

* Rom. vi. 3. ' Acts xx. 28.

" Heb. vi. 6. Ch.x. 1—22.

8 1 Thess. i. 10. 9 2 Cor. vi. 15.
1 Ch. xi. 18—34.

480

1 CORINTHIANS XVI. 10—24.

the Lord's body,'"- pierced and bruised for them,
whenever they ate of that bread, and drank of that
cup, which was to preserve the remembrance of him,
to "shew forth his death till he come."^

Therefore, if the love of the Lord Jesus Christ
were in them, tJie grace of the Lord Jesus Christ
would be With them. But if that love were want-
ing in any who professed his faith, and bore his
name, let him be Maranatha ; he might look with
awe and contrition to the time, when hereafter he
should " see the Son of man sitting on the right hand
of power, and coming in the clouds of heaven."*
That appearance which will be joy to the sincere
believer, will be terror to the unworthy professor.
For behold, he cometh, " to give to every man accord-
ing as his work shall be."* And blessed are they
who can say, " Even so, come, Lord Jesus."

« xi. 29.

4 Matt. xxvi. 64.

3 xi. 26.

» Rex. xxii. 12—20.

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THE SOLACE OF AN INVALID

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TWENTY-ONE SEKMONS FOE CHAEITY SCHOOLS.

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By the same Author,

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i SEEIES OF THEOLOGICAL LECTUEES.

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By the same Author,

THE PREACHING OF THE CROSS

The effectual Means for the Conversion of the Sinner, and the Stability of the Church.
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NINE SEEMONS.

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Rector of Charmouth, Dorset.

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'• Plain, earnest, and practical."— iZecord.

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By FRANCIS FOREMAN CLARK, A.B.

Head Master of the Granunar School, Newcastle-under-Lyne, and late Minister of Christ

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SEEMONS.

Preached in the Church of the Holy Trinity, Cheltenham.

By the Rev. JOHN BROWNE, LL.B. Curate.

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H O W E L S.

SEEMONS.

By the Rev. W. HOW^LS.

With a Memoir of the Author, &c.,

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M. F. T U P P E R.

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MEMOmS OF THE LATE JAMES HOPE, M.D.

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THE HISTOEY OF ETEURIA.

PART n. FROM THE FOUNDATION OF ROME TO THE GENERAL PEACE OF ANNO

TARQUINIENSIS, 839, B. C. 348.

By Mrs. HAMILTON GRAY.

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PART L TARCHUN AND HIS TIMES.

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TOUR TO THE SEPULCHRES OF ETRURIA IN 1839.

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