Chapter VIII: Part 8

Earthly friends may and do fail, often when they are most needed; an untoward occurrence, a groundless displeasure arises; and all our expectations from them are suddenly swept away. But with Jesus “there is no variableness, neither shadow of turning:” He searches our hearts; and as long as they are really and stedfastly united with Him, no casualties, no outward appearances can estrange us from His favour. Earthly friends die, one after another; and often at a time, when they are become most dear and most necessary to us; but Jesus liveth for evermore; and the union, we form with Him, is in no danger of being severed by any change of time or circumstance; but goes on progressively and perpetually increasing. The very disasters, which often tend to disunite us from our earthly friends and brethren, serve but to bind us the more closely to the Saviour; in adversity, in poverty, in contempt, in persecution, we find Him the nearer and dearer; always most ready to succour us, when most wanted and desired: always ready, and always able. So that, if the whole world were to fail us, His abiding favour would more than counterbalance all the evils of our lot. “When even my father or my mother forsaketh me, the Lord taketh me up;” {373} He is in the stead of parents, in the stead of all: “the Father of the fatherless, and the God of the widow;” the Lord of consolation, and the Lord of love. The upholding of His Spirit will sustain our infirmities; one beam of His gracious mercy will cheer all the darkness, which the world casteth over our souls.

The disciples of Jesus experience His friendly comfort every day and hour: even if there were no other world than this, they feel themselves abundantly blessed in their connexion with Him, by His present affection and grace; but there _is_ another world; where their joy and love will be continued, and their union with Him perfected in glory. He is called, in gracious condescension, “the first-born among many brethren;” {374a} He has suffered and died and triumphed and risen again, risen “as the first fruits of them that sleep;” {374b} and His brethren, “who endure unto the end,” shall also rise from the sleep of death, and “see Him as He is, and be like Him:” {374c} they shall “be the children of God, being the children of the resurrection.” {374d}

And “do not our hearts burn within us” at the representation of this blessedness? Do we not desire the honour, the privilege, the advantage, the excellency of being thus united, in a bond of holy endearment, to the glorious Son of God, to the Saviour of our souls? Undoubtedly we do: unless our understandings be so darkened and our affections so depraved and debased, that we are incapable of choosing between good and evil, that we “put darkness for light and light for darkness.” There cannot be one amongst us, who does not profess to set a value upon the favour and friendship of his Lord; upon the relationship which, as christians, we are graciously permitted to bear to Him. Not one of us would go to rest, content and happy, with the prospect of being deprived of this distinguished and heavenly blessing. Let us know and remember then, that our relationship to Him is not like that of earthly families, a mere name which we have inherited from infancy; and which will necessarily continue without our care or concern. We became related to Him by our baptismal covenant; but there must be something more than baptism; something more is required than a mere profession, than an outward belonging to His visible church, in order to our being acknowledged as His brethren. Brethren by name all of us are; nay, we have been spiritually admitted into holy connexion with Him: but Jesus regards those only, as accepted members of His family, who believe in Him with all their heart and soul; who look to Him, with a single, entire, and constant dependence, for life and salvation; those, who “are daily renewed in the spirit of their minds;” and desire and strive to bring all their affections into a righteous subjection to Him and His holy law; those, in a word, “who do the will of God.”

We cannot sufficiently reprobate the practice of those persons, who boastfully claim the Saviour as their “familiar friend,” without an abiding concern and a strenuous endeavour to walk as He walked, in all the ways of spiritual and moral integrity. Consider, I pray you, His own clear text on this point: “If ye love Me, keep My commandments:” {377} there can be no other evidence of our saving interest in the Lord, but that which He Himself has established. His true disciples and brethren must bear His image; and not the marred, corrupted, hideous likeness of the author of sin and death. This it is, to be spiritually and effectually incorporated into the family of Jesus Christ; thus is our relationship to be proved and cherished: he that walketh as a brother and a friend, will be owned as such; he, that faileth so to walk, will be disowned and cast away, whatever his pretensions: “better had it been for that man if he had never been born;” better still, if he had never been born “of water and the spirit;” if he had never “named the name of Christ.” Let us then faithfully remember, not only the joys and privileges of the brethren of our Lord, but the means also, which are absolutely necessary for the proof and establishment of this holy title; the conditions, the evidences, and the duties of so high and happy a state.

And from our Lord’s example in the instance before us, we may gather several particulars for our instruction in life: He gave His relations to understand, that it was not so much the natural tie which He valued, as the spiritual; not, as we have already explained, that He was devoid of natural affection, but that the spiritual bond was of so much higher importance in His esteem. In applying this principle for our adoption and regulation, certainly great allowance must be made, and sound discretion used; allowance for our mutual infirmities; and discretion, for the sake of preserving domestic harmony and peace. Far be it from us, to disclaim and renounce every one of our family, who liveth not as a faithful follower of Christ; he has a natural hold upon us, which must not be harshly or hastily broken.

Independently of a universal feeling of benevolence for all mankind; it is evidently the will of God, that the different members of each family should be especially attached together, for the sake of promoting each other’s interest and comfort; and thus of contributing to the good of society at large; to the increase of the general stock of happiness, and the diminution of evil.

And this, the design of a merciful Providence, which is manifest to our common reason and our common feelings, is abundantly verified and enforced by the holy word of God. The fifth commandment in the law distinctly recognizes and requires the exercise of domestic affection; and it is repeatedly confirmed, under the gospel covenant, by the pen of an inspired apostle. That apostle has farther declared, that “if any provide not for his own, and specially for those of his own house, he hath denied the faith, and is worse than an infidel.” {379} And the sense of this precept may be properly extended, to sanction and command all those peculiar offices, of kindness and countenance and support, which the members of a family can perform for each other. Under ordinary circumstances therefore, if there be no opposing necessity, the natural tie is to be respected by the Christian, and bound upon his conscience and his heart.

Nor is such a connexion to be dissolved, but in cases of extremity; for this among other reasons, that there is always a hope, of the recreant and abandoned becoming, by the mercy of God, at length reclaimed and converted; and of this great blessing the pious relative may be made an instrument, by his fervent prayer, his affectionate counsel, and the constant influence of his good example.

But all this hinders us not from looking, with a very different eye, upon the spiritual and the worldly relation; upon the good and the evil; though both may be objects of our kind personal offices, the nature and degree of our affection may vary most exceedingly. Our love for the truly christian relative has a fervour, a purity, a delight, which nothing but the mutual working and spirit of religion can possibly generate: the happiness proceeds from that sacred, heavenly source, from which both of us draw our principles and hopes; from the consciousness of our common interest in the great Redeemer, and our common relationship to Him: we are both “members of Christ and children of God;” inheritors of a better kingdom; to which we are journeying together, and of which we love to be discoursing; it is a bond of union, which nothing can separate; not distance, not death: for this is the great consideration, the great enhancement of our joy and comfort, that the love which we are bearing for one another, in the kingdom of grace, shall be renewed and matured in the kingdom of glory. And unless there be this principle of attachment between relations, this common faith and hope, this exercise of piety and godliness, this interchange of holy affection, all other attachments, however requisite for this world, are but time-serving and poor: death will be the dreadful extinction. But when the natural affection is thus combined with the spiritual, and draws its nourishment from it, they produce together a happiness, which none but such relations can know.

And further, we are taught by this example of Christ, that every sincere believer, with whom we are made acquainted, with whom we have intercourse, is to be treated as a brother; whatever be his situation in life, he is an object of affection far more noble and delightful, than any human tie can possibly produce; and is entitled to our best and most benevolent services. We may not be familiarly associated; we may not dwell with him as with an earthly relative; there may be a distance of rank between us; but we love and honour him, for the Lord’s sake and his own sake, as one of God’s redeemed people, with whom we hope to dwell in love for ever; and therefore our soul delighteth “to communicate with him and to do him good.” Pity that there is not, in the christian world, more of this spirit of the blessed Jesus; more friendly sympathy and brotherly interchange; more regard for one another, as members of the same holy family; the rich for the rich, the poor for the poor, the rich and poor for each other. Far different would be our condition in this world, if all were thus regarding, thus feeling for, thus helping one another. Why is it not so? For the want of a true christian faith and principle. If the tree were good, the fruit would be thus beautiful.

My brethren, allow me affectionately to recommend this subject to your private and most serious consideration; to your daily prayers; as a subject, in which your own interest in the Saviour is deeply involved; as a subject, intimately connected with all your best promises and hopes, in this life and the life to come. And may the God of love shed His spirit abroad amongst us, and “pour into our hearts this most excellent gift of charity, the very bond of peace and of all virtues.” Has Jesus, our common Lord and Master, our heavenly and eternal King, declared, of every faithful disciple, that “the same is to Him, as a brother and sister and mother?” Then remember His example, and remember His words, “_as_ I have loved you, that ye love one another:” remember them, or you will be forgotten by Him: “love the brotherhood,” or you do not belong to Christ; your profession is hypocrisy. “Walk in love, as Christ hath loved you;” let it be your daily walk: the reward is great, in every point of view; great upon earth, in present comfort and peace and honour; greater on the latter day, in the approving declaration of your Lord; “Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto Me:” {384} greatest in heaven, where we shall be made “perfect in love;” in the love of God, and of the holy angels, and all His redeemed people, for ever and ever.

SERMON XXI. ON SEEKING OUT THE WORKS OF THE LORD AND PRAISING HIM.

PSALM cxi. 1. 2.

_I will give thanks unto the Lord with my whole heart_; _in the
assembly of the upright and in the congregation_.

_The works of the Lord are great_, _sought out of all them that have
pleasure therein_.

ONE of the greatest hindrances to the Christian life, in the true believer, is his perpetual intermixture with the world, his constant occupation with the business of his daily calling, with earthly pleasures and pursuits. The world, in its very nature, in the spirit which it breathes, in the cares which it engenders, in the temptations which it spreads, stands in opposition to the gospel, to the Christian’s walk with God; it unfits his mind for spiritual contemplation; it gives him a disrelish for holy delights; it calls aside his thoughts from God, from heaven, and from heavenly things; and makes him forget his obligation to, and dependence upon, the merciful and over-ruling providence of the Most High.

And yet it is undoubtedly our duty to live in the world; to partake, in a certain degree, of its pleasures, as well as of its labours and cares. It is the will and decree of God, that mankind should provide “by the sweat of their brow” for their subsistence and well-being in life: integrity and industry in the exercise of our calling are among the appointed means, by which we must “Work out our salvation.” Since therefore we are obliged to mix with the world, our great object should be, to guard against its engrossing and corrupting influence; to retain all our possessions in a spirit of humble and constant reliance upon the sovereign power and disposal of the Almighty; to be lifting up our hearts, in the course of our daily employment, above all secular concerns, to the author of our being, to the giver of our talents and our time, to the judge of all our actions. And besides, some portion of each day must be distinctly set apart for holy reading, meditation, and prayer. Without such rules and observances, the christian principle cannot possibly be maintained; faith and zeal will grow cold, the communion with God be gradually impaired, the affections estranged, and the obedience destroyed.

These remarks may serve to introduce an exposition of the 2nd verse of the text. “The works of the Lord are great:” yet great as they are, they cannot be understood nor perceived by those, who are absorbed in earthly ideas and pursuits. The attention will thus be entirely drawn off from a contemplation of the works of Jehovah; and the mind will entirely rest upon its own labours and objects. To our own hand and our own arm, to our own skill and enterprise, to our own advantage and honour, we shall refer all the transactions of life, and all the success and enjoyment with which we are blessed. The dealings of our heavenly Father, both with ourselves and with the world around us, will be utterly overlooked; and however we may believe, as a speculative truth, that His “providence orders and governs all things both in heaven and earth,” we shall be in no way improved or affected by that belief; in fact, we shall have no real or practical persuasion of His providential government: we shall be blind to His manifold mercies vouchsafed to ourselves, to our brethren, and to the Church at large.

The works of the Lord must be “sought out;” that is, they must be mindfully and diligently observed, in order to their being adequately understood; nay, if we would know any thing of their vastness or their excellency. We must be continually looking beyond human motives, human exertions, human experience, if we would in any measure, comprehend or perceive the merciful interpositions and dealings of God. We must be in the constant habit of connecting the ordinary operations and occurrences of life with a higher power, with the counsel and government of heaven; a gracious promise is given, that “all things shall work together for good to them that love God;” and we must be always endeavouring to trace this working, and observe the striking manner in which this effect is produced. We shall thus be able to perceive, how continually our merciful Father is watching over us, is crowning our honest designs and labours with success, and is bringing good even out of evil itself. We shall perceive, how wonderfully He directs us to the most suitable means of accomplishing our laudable purposes: how He over-rules those events, over which we had no controul, for our benefit and prosperity; how He raises up to us friends and fellow-workers, when we least expected them; and provides us comforters, where we looked for none; how, in the season of danger, of which we are not even aware, He spreads over us the shield of safety, and we come forth unhurt; how He compels the designs, even of our enemies themselves, to minister in the end to our advantage; how, in the various calamities and sorrows, privations and disappointments, sicknesses and pains, which He does permit to befal us, He brings us consolation under them, and makes us to see and acknowledge, that what we lamented as a grievance, is turned into a signal blessing. And whenever, in any of our concerns or experiences, we fail to trace the mercy of God, it is, for the most part, because we do not sufficiently seek it out; because we are resting in our own short-sighted views; because we are “walking by sight and not by faith,” in “the flesh and not in the spirit;” desiring benefit in our own ways, and not humbly discerning the ways of the Lord; impatient under the means, and not considering the end; looking at the earthly instrument and agent, and forgetting the prime Mover of all.

What I am seeking to recommend to you is this, not a mere principle or matter of belief, but the importance of a constant, daily observance of the events and transactions of life, in reference to the almighty power and goodness of God. It is a point not attended to, even by many sincere Christians, as it ought to be; as to the generality, day after day passes by, without any such reference at all. Every thing proceeds, in their notion and view, from their own will and work, from the good or evil working of others; and they are affected accordingly; rejoicing or complaining, elevated or cast down. They have no consideration of the great Ruler and Preserver; they might almost be said to “live without God in the world;” it amounts, at least, to a practical disowning of His providence.

But I must repeat, that even from many sincere Christians this great influential doctrine does not receive all the attention, which its importance demands. They are convinced, that “the works of the Lord are great;” that His mighty operations are continually manifested, in the moral and spiritual government of mankind; but they do not sufficiently carry this conviction into their own daily walk in life. Far would we be from implying, that such reflections ought, in any way, to interfere with our circumspection or diligence in worldly concerns; or that we are familiarly to mix up religious observations with ordinary business or pleasure; but we should have a mind and heart ever open to perceive the gracious interpositions and visitations of heaven; we should be alive to every providential deliverance from accident or danger, both in ourselves and others: to the vouchsafement of every blessing, both temporal and spiritual. And they, who are thus disposed and ready, will find many opportunities drawing them to God: many circumstances and events, which they once regarded somewhat in the light of chance, they will then clearly ascribe to the sure, though silent working of that invisible power, by which every thing in the universe is governed and sustained.

But the works of the Lord are “sought out” by those only, “who have pleasure therein:” and this will explain to us the true cause, why such lamentable numbers of professed believers seldom or never seek them out at all. They have no _pleasure_ in their thoughts upon the Almighty: they love Him not, serve Him not with a devoted and delighted heart; their conscience is uneasy and self-condemning, and therefore they reluctantly turn their thoughts to their great Sovereign and Judge; it is rather a pain than a pleasure to them, so to do. “Loving the world and the things of the world,” they have no taste for spiritual enjoyment of any kind: in extraordinary emergencies, when the interference of an over-ruling power is irresistibly thrust upon their notice, they do not refuse to join with their brethren in acknowledging the fact: but as for searching out His ways and dealings in their daily experience, they are decidedly disinclined and averse to it; the injunction of such a practice is repugnant to their views and feelings and desires.

Nor can any, but the pious and faithful servant of God, find delight in this holy and profitable exercise: and the longer he lives, the more clearly he perceives the hand of the Almighty in every thing; in discomfiting the evil and blessing the good: he sees and admires the wonders of grace, as well as the wonders of providence, vouchsafed to others as well as himself; to the Church in all ages. He reads, in the word of truth, of the signal manner, in which the Lord has delivered His people from the foundation of the world; not only by the miraculous interposition of His omnipotent arm; but also in the ordinary course of His dealings with them. How merciful and manifold have been His ways of enlightening them when in ignorance, and converting them when in sin. How pitifully and patiently has He borne, not only with their infirmities, but with their guilt and rebellion; and graciously reclaimed them from the path of error and ruin, by the mercies of His chastising rod. Nor do the defeat and destruction of wicked men afford less decisive proof, than the deliverance of the righteous, of the greatness of the Lord’s works: the whole history of the Church shews Him to have been great in justice, as in mercy: and, we may add, in truth also. Often indeed have the promises of divine favour, and the denunciations of vengeance, been fulfilled in the most unexpected and marvellous manner; by instruments apparently altogether unequal to the momentous object designed. But “the Lord worked for His people; and there is no restraint to the Lord to save by many or by few.” {395}

And amongst his friends and brethren in the Lord, the christian also beholds many satisfactory and encouraging instances of the working of heavenly power: he sees them advancing in their spiritual course, steadier in principle, and improved in character, “growing in grace and in the knowledge of our Lord and Saviour Jesus Christ.” And wherever he observes the increase of true religion, there he also finds, to his heart’s delight, a correspondent increase of contentment and happiness; the power of the gospel is manifest before him, in the altered characters and lives of men; and in all this, he perceives and admires the gracious operations of a merciful God.

But the christian is best acquainted with himself; studies the most narrowly his own conduct, and life; he judges indeed, with deep humility, of the manifestation of divine power in his behalf, sincerely conscious of his undeservings; still he can truly bear witness that in his own case, his own experience also, the works of the Lord have been great. Though still far, in spirit and in character, from what he ought to be and would be; he finds himself continually gaining the mastery over his evil affections and habits, and drawing nearer to God; perpetually advancing in holiness, as in knowledge; more “hungering and thirsting after righteousness, and more filled;” taking more delight in spiritual ordinances, and shewing the fruit of them in his life and conversation. And when he considers his own sinful nature, and the powerful enemies opposed to him, he cannot but ascribe this change in his heart, this improvement in his conduct, to the mighty workings of heavenly grace. Unworthy as he is of God’s favour, he does find a well-spring of comfort established in his soul; comfort at all times, especially in the hour of tribulation; either he is provided with the means of deliverance, or the tribulation itself is converted into a blessing. He is also made in many ways, the instrument of benefit to others, to his family or friends; and every door of usefulness that is opened to him, he gratefully acknowledges to be opened of the Lord. In all the good he receives or does, and all the evil he escapes or prevents, he traces the power and mercy of his God; “not unto me, O Lord, not unto me, but unto Thy name be the glory and the praise.” Thus he imitates the conduct of the Psalmist, recorded in the text; “I will give thanks unto the Lord with my whole heart:” it is not a formal service, not a partial tribute, not a reluctant offering: all the powers of his understanding and all the affections of his soul are employed in magnifying the majesty and loving-kindness of the “author and giver of every good gift.”

And the grateful Christian imitates the Psalmist yet farther; he does not hide the sense of God’s goodness within his own bosom; nor confine the mention of it to the narrow boundary of his closet; but declares it openly as opportunity serves; first of all “in the assembly of the upright,” or, according to the better version of the Prayer Book, “secretly among the faithful;” in the company of his family and his religious friends. When he has experienced or observed the peculiar mercies of his almighty and merciful Father, he delights to speak of them; though with humility, yet with fervour and joy. Such is the natural disposition of man, when he feels deeply the obligation of benefits conferred: if an earthly friend has enriched or favoured him, he thankfully makes mention of the kindness: and shall he do less for the abundant, the infinite goodness of his God? Shall he not rejoice to proclaim it in the very overflowing of his heart?

There are persons, who would draw a line of distinction between the two cases; and say, that our obligations to God should be felt only, and our obligations to man should be both felt and proclaimed. It is probable, that such observations, however sincerely made, generally proceed from the want of spirituality of heart: there is an aversion to the introduction of religious topics, however sober or seasonable. That they are often indiscreetly introduced, often in a spirit of self-righteousness, and fanatical pretension, we cannot deny: but the abuse of any holy exercise is not to prevent us from the use. Look at the recorded lives of any pious Christians, of those who are held up to us as patterns of righteousness, whom in fact we profess to admire; and see how ready and forward they were, on all occasions, to speak of the manifold works which God had wrought for them, of the kindness which they had experienced at His hands. The Psalms are full of such expressions and resolutions: the text is a decided instance: let it have its effect upon us: let every one who has been favoured of the Lord, delight to be “talking of His doings:” not intrusively, not boastingly, as if he were a special favourite of heaven; as if he would make it appear, that the Lord were kinder to him than to others: but with simplicity and singleness of mind. The true believer abhors the two extremes, of spiritual pride on the one hand; and of cold-hearted insensibility on the other. He feels himself all undeserving of the bounty of the Lord, and is astonished that it should be so bestowed upon _him_, who is “not worthy to gather up the crumbs under his master’s table;” but the bounty _is_ bestowed, and he cannot let it pass unnoticed or undeclared.

Again, the Psalmist says, “in the assembly of the upright and in the congregation.” He vows, that not only in the company of his faithful friends, but also in the great congregation, in the holy temple, the power and mercy of Jehovah shall be publicly proclaimed. {401} Not that any particular acts, of providence or grace, could be there mentioned by name; but that the thankfulness, which he feels for them, would put new life and energy into his praises, in the House of God. And this also we shall do well to imitate; this we shall assuredly imitate, if we have the true spirit of faith and piety. At all times, the sincere worshipper has so powerful a sense of the divine goodness in his heart, as to preserve him, in his public thanksgivings, from indifference and languor; but there are times, when he is visited with peculiar favour, with signal deliverances and blessings; and the remembrance of them will inspire him, when he next visits the temple of the Lord, with more than ordinary ardour; “out of the abundance of the heart, the mouth speaketh;” and as his love and gratitude rise, his tribute of praise will ascend, in a loftier strain, to the fountain of mercy, to the throne of grace.

And God will hear him, and accept the free-will offering; he will return from worship in a holier frame, and with a more heavenly temper; the incense which he has been wafting to the skies, will leave a fragrance behind, and spread to his character; and he will be rendered meet, through the grace and intercession of his Redeemer, for further manifestations of divine love. And O still better fruit, still happier effects of his devout thanksgiving! he will be preparing his soul for more exalted praises in the world to come, amid the countless multitude of worshippers, in the courts of the Lamb; where the holy-angels and the glorified saints shall rejoice together, in seeking out and recounting the surpassing love of God to His church and people, to His universal creation in all ages. Exulting in the light divine, and sharing together the blessedness of the Saviour’s triumph, praise shall be their constant employment; and the vaults of heaven shall eternally echo with this their joyful theme, “Great and marvellous are Thy works. Lord God Almighty; just and true are Thy ways, Thou King of Saints.” {403}

SERMON XXII. DILIGENCE AND PERSEVERANCE IN THE CHRISTIAN RACE.

PHILIPP. iii. 13, 14.

_Brethren_, _I count not myself to have apprehended_; _but this one
thing I do_, _forgetting those things which are behind_, _and
reaching forth unto those things which are before_, _I press toward
the mark for the prize of the high calling of God in Christ Jesus_.

FROM what St. Paul had said in a few verses before, he feared, lest he should have seemed to make himself sure of salvation, without the necessity of any further anxiety or labour; as if he might rest quietly satisfied with his present views and attainments; and had nothing to do, but to wait for the certain result. And truly, if such confidence and relaxation could ever have been justified, it must have been in the case of this apostle; witness the sacrifices which he had made for the gospel; his unswerving and invincible faith; his holiness of character; his unparallelled labours; and the many signal marks of divine blessing, with which he had been distinguished.

But still, he was far from presuming in this way; and the resolution which he expresses in the text, and the account which he gives of his own spirit and conduct, may furnish us with a very suitable lesson, and teach us the absolute necessity of continued watchfulness and diligence and perseverance unto the end; may teach us, that we are not, as the prophet Ezekiel expresses it, to “_trust_ in our own righteousness;” {405} in any principles we have formed, any views we have entertained, any holiness we have acquired, any experiences with which we have been blessed; and thus grow heedless and secure: but, that the further we advance, the more we must be convinced of the need of exertion; the more we shall find to do, and the more we shall be enabled to do: who loiters, loses; loses the advantage of the ground he has gone over; loses the means of a victorious and successful accomplishment.

It will be improving, to those, who listen with humble and teachable hearts, who spiritually receive the word of God as the teaching of the Spirit of God, if we repeat a considerable portion of the important passage connected with the text; let us begin then with the 7th verse. “What things were gain to me, those I counted loss for Christ, yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord; for whom I have suffered the loss of all things, (all earthly things) and do count them but dung, (as mere refuse and worthlessness) that I may win Christ and be found in Him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith: That I may know Him and the power of His resurrection, and the fellowship of His sufferings, being made conformable to His death, (by dying to sin that I may live to God;) if by any means I might attain to the resurrection of the dead,” (to that perfect felicity, to which the saints are admitted at the resurrection.) From these words, it might have appeared to some, as if the apostle had expected his great object to be already accomplished; as if he had arrived at a state of faith and holiness, by which he had actually secured this felicity, independently of any further vigilance or labour: and therefore he immediately adds, by way of caution and correction: “Not as though I had already attained, either were already perfect; but I follow after, (keep following after the object before me,) if that I may apprehend _that_, (may lay hold of _that_ prize,) for which also I am apprehended of Christ Jesus;” (for which He, as it were, has graciously laid hold of me, arresting me in my course of blindness and obstinacy, as a malignant persecutor of Him and His gospel.) Then follows the text; “Brethren, I count not myself to have apprehended;” I reckon not upon the prize as actually won; however high and fervent my hope, however undoubted my assurance of ultimate success, I cannot be careless, I must not diminish my anxiety or activity; my hope can only be sustained in proportion to my vigour in the contest; success must depend upon my unbending resolution and unabating constancy: the victory is not gained in the middle of the course, and cannot be gained till it is finished.

Many of us, no doubt, are aware, that the apostles, as well as our blessed Lord, were in the habit of drawing their observations and modes of instruction from the common transactions of daily life; from the circumstances, by which they were surrounded; from the manners and customs of the people, amongst whom they sojourned. Thus, when our Lord called Peter and Andrew, who were fishermen, to be His disciples, He said, “Follow me and I will make you fishers of men.” And St. Paul, on the occasion before us, alludes to certain games or sports, generally celebrated, and highly esteemed by the people, whom he was addressing. One of these games was the foot-race, in which a number of competitors contended together for the prize; and, in the result of which, they and their friends were deeply interested. Severe was the previous training, which it was necessary for them to undergo; and great and persevering the exertion necessary, in order to gain the prize. It would readily occur to their minds, that if the racer, who was out-stripping his opponents, were so to please himself by the advantage he had gained, by thinking of the ground he had successfully gone over, as to relinquish his efforts, as to stop and look back upon his wonderful feats, and indolently enjoy his satisfaction, that, by such folly he would soon lose his superiority, that his past endeavours would have been to little or no purpose; it would be perfectly manifest to them, that nothing could ensure his success, but the continuance of that activity, which had placed him foremost in the trial.

Agreeably to this view and this figure, the apostle took his resolution, and formed his principle and conduct in the christian race. “This one thing I do;” this is the unswerving purpose of my soul, this the plan and object by which my whole course is constantly regulated; “forgetting those things which are behind, and reaching forth, (stretching out and forward all the faculties of my body and soul) to those things which are before, I press toward the mark.” Great and successful as his attainments already were, he did not dwell upon them with a complacence and security, which should induce him to relax; on the contrary, he forgot them, in the comparison and prospect of the exertions which yet remained.

And how much less reason have we, my brethren, to be satisfied with our past character, with any thing that we have already achieved. Woe to me! (may many of us say,) how large a portion of my time has been consumed in indifference and trifling! how long was it before I earnestly set out in the race at all! and even after it was begun, I proceeded carelessly and supinely, as if the prize had not been worth contending for. How idly and insufficiently did I prepare for the contest; expecting to gain the victory without a sacrifice or a struggle! yea, and perhaps the best of us may look rather with shame than satisfaction upon our christian attainments: how much further might we have advanced, than we have done, if we had commenced the good work in earlier life, or been more diligent: how much more enlightened might our minds have now been, had we more fervently sought, and more implicitly yielded to, the teaching of the Spirit of God; had we been more frequently and earnestly “searching the scriptures,” more devout in meditation and more constant in prayer: how much more purified our hearts, and “cleansed from all unrighteousness,” by a more sincere and unqualified subjection to the divine will; how much higher our affections elevated, had they been more conversant with heaven; how much more firmly and blamelessly our feet have been fixed in the way of God’s commandments, in all the blessed ordinances of the gospel, in the narrow path of life eternal, had we been more zealously and faithfully walking with God. Nearer should we have been drawn to Him, in holier and happier communion, had we not been so long, and so often, cold and remiss.

No, my brethren, we have no reason to be dwelling, with such delight and confidence, upon the progress we have already made, as to feel ourselves privileged to be content. In no case, would this be considered the evidence of a true christian principle or view; in no case, would it be the means of safety; nor even consistent with the hope of salvation; no, not even in an apostle; much less in us, whose faith is so weak, whose knowledge so moderate, whose resolutions so wavering, whose attainments so comparatively poor. On the contrary, we should sorrow over our past failings; be deeply affected on considering how far we have come short of what was required of us; and heartily desire and pray, that the grievous remembrance may stimulate us to fresh endeavours, with a “new heart and a new spirit;” that so we may be “reaching forth to those things which are before.” All that we have well done, and all that we have left undone, should have, for this purpose, the same effect; experiencing the blessed consequences of our holy labour, on the one hand, we should be animated and encouraged to persevere in the conflict, that we may gather thereby additional comfort and success; and sensible of our deficiencies, on the other hand, in a work of such inconceivable and everlasting importance, we should be anxious to repair our neglect; and thankful for our opportunity of “redeeming the time,” and making further advances.

Thank God, whatever our negligence may have been, all is not lost; the course is yet before us, and we may go onward in the spirit and strength of the Lord; the prize is yet before us, and it may be won. But it requires a full purpose of heart, a fixed determination, an undaunted courage, a strenuous exercise of every faculty and every nerve: all that we are, and have, must be devoted to the securing of the one great object. All the talents of reason, with which our Creator has endued us; all the energy of grace, with which our souls are supplied, must incessantly be brought to bear upon our high and holy calling. We must be daily and hourly proceeding; no lingering, longing looks upon the world we are leaving behind us; no loitering amid its vanities and follies; no backsliding to its sinful pleasures and pursuits; no declining from the strict line of duty, as if it were become wearisome, as if it were not fully believed to be right or requisite: “the just shall live by faith, but if any man draw back, my soul shall have no pleasure in him. But we are not of them who draw back unto perdition; but of them who believe to the saving of the soul.” {415}

St. Paul says, “I press toward the mark;” alluding to the mark, or line, drawn across the end of the course, to shew where it terminated. The end of our course is death; that is the mark, to which we must constantly press; never, till we reach it, can our striving be over, can the victory be gained. If we perceive ourselves languishing or weary, if the enemy of our souls would tempt us, as he undoubtedly will do, to indolence or repose, let us instantly pray to our Almighty Father, for a double portion of His Holy Spirit, and he will enable us to renew our vigour, and maintain our stedfastness. Yea, though the race be so protracted, that our limbs may be growing feeble with age, and our vital energies decaying, still we shall be inspirited with a courage and strength, that will be found abundantly sufficient; and as we near the end, our hopes will rise, and our prospect will brighten; the weakness of nature will be assisted and compensated by a merciful increase of faith; and we shall press onward, through the latter part of the trial, with holier confidence and fuller expectation.

And all this, “for the prize of our high calling in Christ Jesus.” What was it, that led the people of former days, to enter into the list, and engage in the race? Why were they content to undergo such previous hardships and privations, in order to qualify them for the task? Why did they exert themselves in the contest, so laboriously and painfully, as if willing to sacrifice their lives in the struggle? It was for a little crown of withering leaves; for the honour of their countrymen’s applause; and the approval of their families and friends. How then do they put to shame the negligent and indifferent christian; him that refuses to train and labour for the conflict of life, for the cause of salvation! What is our prize? what are our objects? “an incorruptible crown,” a “crown of glory that fadeth not away;” an eternal inheritance in the heavens; the approbation of all good men; the welcome acclaim of a “multitude of angels which no man can number;” the approval, the everlasting reward of the Judge of our christian race. Are not these objects worthy of our supreme regard? Is not this worth contending for? Does it not demand all our attention, all our anxiety, all our watchfulness and diligence and labour? Should not our whole soul be devoted thereto? Ought it not to be, comparatively speaking, the sole purpose, for which we care to live and hope to die?

Especially when we consider the consequences of our failure, in this great enterprise and work. He that lost the earthly race, lost little; perhaps it was somewhat of an honour for him to have contended at all: but he, who loses the christian race, loses every thing; loses his own soul, his precious immortal soul; defeat will be ruin, eternal misery and perdition. He that lost the earthly prize on one occasion, might run for another on a future day: but when once the spiritual race is run, when we have arrived at the mark, at the goal, at the gate of death, no further trial will then be vouchsafed; there will never be another opportunity. Anxiously perhaps we may desire it; and resolve, as we find ourselves approaching to the border of eternity, that if we could be permitted to continue our race for a little season, we would “use all diligence” for a successful termination; to gain the great prize we appear to be losing: but the desire will be vain. We knew the nature of the prize before; we knew what was necessary in order to gain it; we declined and refused; we chose the broad and easy way of idleness and sin: the night will be come, and there will be no more working.

O that before, that long before this time shall come, all our hearts may be thoroughly fixed upon the high calling of our God; upon that blessed revelation of the gospel, which calls us to life and immortality. O that the heart of every hearer may be fixed this day, so as never to be diverted from the holy and heavenly purpose; so as to be filled with a zeal and ardour, that shall never be extinguished; with invincible courage, and irremovable confidence; so that we may never “be weary of well-doing,” but persevere unto the end.

The Saviour, on His lofty throne, calls us by _His word_, which announces the glorious prize and the conditions of the race; by _His spirit_, “which is striving with us;” by His _heralds_ and _messengers_, warning, animating, exhorting, persuading; He promises strength for the contest and victory in the end, to all who will engage in the great cause, with earnestness and sincerity. Awake, arise, we have nothing to fear: “the Lord is with us; who shall be against us?” who shall let or hinder? Listen, listen to the invitation and the promise! Take them for your government and your comfort; “so run as to obtain;” so, that on arriving at the end of the christian course, you may be calmly delighted to behold, with the eye of faith the crown of victory and of glory, ready to be placed upon your head. Often indeed are we permitted to behold the evident superiority of grace, at the latter hour; the peculiar accordance of divine mercy and strength, triumphing over the weakness of expiring nature: many pious Christians have then openly exhibited the most undoubted and convincing tokens of heavenly assurance and support; their Lord thus manifestly affording them an anticipation of their “crown of rejoicing,” and cheering them before their dissolution.

At this awful hour, there may be, and doubtless are, differences of spiritual experience in different individuals: but whatever, when we are ceasing to labour, be the foretaste of that rest, “which remaineth for the people of God;” whatever, when we are setting our foot upon the goal, be the outward and visible sign of approaching glory; sure we may be, if faithful unto death, that we shall soon enter upon that rest and that glory; but a small moment is remaining: the prize is ready at our departure: heaven will rejoice over us; the spirits of just men made perfect, (many whose names we have honoured, some whom we have seen and loved) will rejoice over us; and _we_ shall rejoice with them for ever.

* * * * *

FINIS.

* * * * *

J. GARDNER, PRINTER, BOLTON.

FOOTNOTES.

{vii} These Sermons, though written for particular Sundays, are most of them generally applicable; indeed all of them, with very slight alterations or omissions.

{4} Isaiah, ix. 2. Matt. iv. 16.

{5} Eph. iv. 18.

{7} 1 Cor. i, 26–29.

{8} Isai. xxvi. 19.

{9a} Isai lii. 1–3.

{9b} Isai. lx. 1–3.

{10} Matt. ii. 1.

{12} Matt. vi. 23.

{13} 2 Cor. v. 20.

{18} John i. 9.

{19} Col. iii. 3.

{21} 1 Cor. ii. 9.

{23} Eph. iii. 5–9.

{26a} John xvii. 5.

{26b} Philipp. ii. 7.

{26c} John i. 1. 14.

{29a} 1 Tim. iii. 16.

{29b} Rom. v. 8.

{29c} 1 Pet. iii. 18.

{32} Prov. iii. 17.

{34a} Matt. xxv. 34.

{34b} 2 Pet. iii. 13.

{36} Col. i. 12–20.

{39} Acts xv. 18.

{43a} Gen. vi. 3.

{43b} 1 Pet. iii. 20.

{50a} Acts ix. 6.

{50b} 1 Sam. iii. 9.

{53a} Matt. xxiv. 37–39.

{53b} 2 Pet. iii. 5–7.

{54a} 2 Pet. iii. 13, 14.

{54b} 1 Thess. iv. 17.

{55} Eph. iv. 30.

{57} Heb. xi. 7.

{59} Heb. vii. 26.

{60a} Gen. vi. 9.

{60b} Psal. xvi. 8.

{60c} Psal. cxix. 105.

{62a} Gen. vi. 17, 18.

{62b} Gen. ix. 9–11.

{63} Wells’s Paraphr. on Gen. vi. 18.

{65} Gen. vii, viii.

{69} Gen. viii. 13–21.

{71} Ps. ciii. 1–4.

{73} Psal. lxxxix. 37.

{75} Rev. iv. 1–3.

{78} Gen. xxxix. 1–4.

{80} Gen. xxxix. 8.

{89a} The season of Lent.

{89b} Ps. cxxxix. 24.

{90a} Heb. xii. 1.

{90b} Rom. ii. 4.

{92} Eph. vi. 10–13.

{96} Luke xxiv. 15, 16.

{101} Luke xxiv. 18–21.

{102} Luke xxiv. 25, 26.

{103a} Matt. xvi. 16.

{103b} Luke xxiv. 27.

{104a} Luke xxiv. 28, 29.

{104b} Deut. vi. 7.

{105a} Ps. xvi. 8.

{105b} Matt. xvii. 20.

{105c} Luke xxiv. 30, 31.

{107} Psal. cxix. 18.

{108} Phil. iii. 20.

{113a} Psal. lxiii. 1.

{113b} Eph. iii. 18, 19.

{117a} John ix. 4.

{117b} Micah vi. 8.

{125} Art. x.

{130a} Isaiah lv. 6.

{130b} Prov. i. 26.

{132} Heb. iii. 15.

{136} Psal. lxxiii. 25.

{137} Second Sunday after Trinity.

{138a} Psal. cxi. 10.

{138b} Psal. lxxxv. 9.

{138c} Malach. iv. 2.

{138d} Acts x. 35.

{138e} Luke i. 50.

{139} Psalm viii. 4.

{144} Lev. xix. 2.

{145} 1 Peter i. 15.

{148} Rom. viii. 35–39.

{149a} Heb. x. 22.

{149b} Heb. vi. 11.

{150a} Tit. ii. 4.

{150b} Col. i. 12.

{152} 1 John iii. 2.

{158} Isaiah xlv. 9, lxiv. 8.

{161a} 1 Sam. ii. 6–9.

{161b} Isaiah lvi. 12.

{161c} Prov. xxiii. 5.

{168} Psal. xxx. 5.

{169} Isaiah liv. 7, 8.

{171} Psal. exxvi. 5.

{174} 2 Sam. xii. 1–5.

{177} Isaiah v. 20.

{178} 1 Sam. xiii. 14; Acts xiii. 22.

{179} 1 Cor. ix. 27.

{181a} Jeremiah xvii. 9.

{181b} 1 Cor. x. 12.

{183} Rom. vi. 1, 2.

{185} 2 Pet. iii. 18.

{188} Lament. v. 21.

{192a} Isaiah lxvi. 24.

{192b} Dan. xii. 2.

{193a} Jer. v.2; Is. vi. 10.

{193b} Prov. viii. 36.

{193c} Prov. xiv. 12.

{194a} Rom. viii. 13.

{194b} Rev. ii. 11. xx. 14. Pol. Syn. in loco.

{195} Ezek. xviii. 20–23.

{197} Ezek. xviii. 21, 22.

{198a} Heb. xi. 6.

{198b} Habbak. ii. 4; Rom. i. 17; Gal. iii. 18; Heb. x. 38.

{199} Isaiah i. 18.

{200a} 1 John ii. 1.

{200b} 1 John i. 9.

{200c} 2 Pet. iii. 9.

{200d} John vi. 37.

{202} Eph. v. 14.

{204} Ezek. xviii. 24.

{205a} Luke xi. 24–26.

{205b} Heb. vi. 4.

{206a} 1 Cor. x. 12.

{206b} 2 Pet. i. 10.

{206c} Heb. x. 38.

{207a} Rom. viii. 37.

{207b} Rom. ix. 20.

{207c} Gen. xviii. 25.

{207d} Isaiah xlv. 22.

{208a} Rom. viii. 32.

{208b} Tit. ii. 11.

{208c} 1 John i. 7.

{208d} Psalm lviii. 11.

{211} Col. iii. 20.

{213a} Isaiah l. 10.

{213b} Ezek. xxxiii. 11.

{214a} Ezek. xi. 19, 20; xxxvi. 26.

{214b} Ezek. xviii. 31.

{214c} Lev. xix, 2; Numb. xvi. 5; Heb. xii. 14.

{218} John vi. 27.

{220} Phil. ii. 12, 13.

{226a} Luke i. 6.

{226b} Tit. ii. 12.

{227a} Gen. ii. 7.

{227b} 1 Cor. xii. 11.

{229a} 2 Cor. v. 17.