Chapter I: HAVE put these passages together because of their similarity. In (4)

I. To justify is the public act of a judge, declaring a person innocent, not liable to punishment. “It is God that justifieth” the ungodly. Justification, in its strict sense, and remission of sins, are two very different things. Job could forgive his friends; but he could not justify them. But in the gracious economy of the gospel, these are always immediately connected; nor these alone, but other and superior mercies—mercies infinite and unspeakable. Those whom God justifieth are not only forgiven, but also purified and renewed—not only delivered from condemnation, but also entitled to eternal life—not only redeemed from the curse of the law, but also blessed with the spirit and the privilege of adoption—not only liberated from bondage and imprisonment, but also constituted heirs “to an inheritance that fadeth not away.” They are “heirs of God, and joint-heirs with Christ.” They are kings and priests, and shall reign for ever and ever. God having given his Son as our surety, and published “the law of the spirit of life in Christ Jesus,” and taken his seat upon the throne of grace in the character of a merciful judge, he proclaims the believer free from condemnation, and “accepted in the Beloved.”

In a human court, a man may be either justified or forgiven. Sometimes the jury find the prisoner innocent, and he is acquitted; sometimes they find him guilty, and he is forgiven. The former is an act of justice; the latter, an act of mercy. No earthly court can go farther; no earthly court can justify the guilty. But God is able, through the wonderful economy of substitution and atonement revealed in the gospel, in the same court, from the same throne, by the same law, and in the same sentence, to proclaim full pardon and free justification to the sinner. By virtue of the obedience and suffering of Christ on his behalf, he is at once forgiven and justified. Faith unites us to Christ, and gives us an interest in him, as our Mediator, who “bore our sins in his own body on the tree.” “Even as David also describeth the blessedness of the man to whom God imputeth righteousness without works:—Blessed are they whose iniquities are forgiven, and whose sins are covered; blessed is the man to whom the Lord will not impute sin.”

The righteousness by which the sinner is justified infinitely transcends all other righteousness in earth or heaven. It is the righteousness of the Second Adam—an invaluable pearl, to which all the members of Christ’s mystical body are equally entitled. It is the pure gold of the gospel, which cannot be mixed with the works of the law, or derive any increase of value from human merit. It lies upon the very surface of evangelical truth, like oil upon the water. It is the righteousness finished upon the cross—a complete wedding garment furnished by the Son of God, which the sinner has only to put on to be prepared for the marriage supper of the Lamb.

How cold and cheerless is the doctrine of the mere moralist, leaving the poor sinner wallowing in the mire, and weltering in his blood, with nothing but his own works to depend upon for salvation! But the doctrine of justification through the satisfying righteousness of Jesus Christ warms the heart, and quickens the soul of the believer into a new and heavenly life. Here is our deliverance from the curse of the law. Here the relation between us and Adam is annihilated, and another relation is established between us and Christ. Here is the sea into which our sins are cast to rise no more. “There is, therefore, now no condemnation to them who are in Christ Jesus, who walk not after the flesh, but after the spirit;” and they may boldly say—“O Lord, I will praise thee; for though thou wast angry with me, thine anger is turned away, and thou comfortest me!”

II. The ground of our justification now claims a more particular attention.

This is a subject of the greatest importance; for if we build upon the sand, the whole superstructure inevitably falls, and great must be the fall thereof. The Jews, being ignorant of God’s righteousness—the righteousness of faith—went about to establish their own, which was by the works of the law. Let us examine these two foundations—the righteousness which is of the law, and that which is of faith.

What sort of righteousness does the law demand, as the ground of our acceptance with God? It must originate in the heart. It must be commensurate with life, and not a broken link in the chain, for he that offendeth in one point is guilty of all. It must be so comprehensive as to include all your duties to God, your neighbor and yourself. It must engage all the powers of your mind, without the least imperfection, in thought, word, or deed. The coin must be pure gold, of full weight and measure, and bearing the right and lawful stamp. “Cursed is every one that continueth not in all things written in the book of the law to do them.”

“But what saith the righteousness which is of faith?” “Believe In the Lord Jesus Christ, and thou shalt be saved.” “He that believeth shall never be confounded.” “Christ is the end of the law for righteousness to every one that believeth.” “He hath magnified the law, and made it honorable.” “He hath redeemed us from the curse of the law, being made a curse for us.” This is the doctrine which answers all our questions, removes all our guilty fears, and opens to us a path of hope in the valley of the shadow of death. The justifying righteousness of Christ is as deep as the misery of man, as high as the requirements of God, as broad as the commandment, and as long as eternity. It is sufficient for all them that believe, and able to save unto the uttermost. It is a deluge which covers the mountains of transgression, and bears the believer securely in the ark. It comes to the sinner, shut up under the judgment of God, and reads to him the article of his manumission. I hear it addressing the guilty in the following language:—

“I saw the Son of God coming forth from the bosom of the Father, and uniting himself to the nature of man. I saw the mighty God manifested in the Son of Mary, and lying in a manger. I beheld some of his blood shed, as an earnest to the law, when he was eight days old. I stood in the garden of Gethsemane, when he drank the cup of trembling mingled and presented by his Father’s justice. I was with him on Calvary, when he blotted out the handwriting of Eden and Sinai, and nailed it to his cross—when he finished the redemption of man, and spoiled the powers of darkness, and sealed with his own blood the covenant of peace, I beheld him descending to the lower parts of the earth, and lying under the sinner’s sentence in the grave. I beheld him rising in the same human nature, with the keys of death and hell in his hand, and the crown of the mediatorial kingdom upon his head. I beheld him ascending to the right-hand of the Father, leading thy captivity captive, and entering into heaven itself, there to appear in the presence of God for thee. And now I see him in the midst of the throne, as a lamb newly slain; and the merit of his sacrifice, as a sweet-smelling savor, fills the heaven of heavens. On thy behalf he has honored the law, satisfied the claims of justice, and opened a new and living way, whereby God can be just, and the justifier of him that believeth in Jesus.”

Thus the question is answered—“How should man be just with God?” Sinners are “justified freely by his grace, through the redemption that is in Christ Jesus.” “Therefore we conclude that a man is justified by faith, without the deeds of the law.” This is the key-stone of the gospel, and the strength of the arch of salvation. The only way to obtain acceptance with God is by grace; “and if by grace, then it is no more of works.” In the justification of the sinner, Divine grace and human works can no more be mixed together than oil and water, for they belong to different covenants. Christ came into the world, not to repair the old covenant, but to be the mediator of a new covenant, established upon better promises—not to mend the leaky and sinking vessel of the law, but to build and launch a new ark of salvation, and rescue the shipwrecked and the drowning. The law could not save. The law is holy, but we are unclean. The law is spiritual, but we are carnal. The law is righteous, but we are guilty. The law is good, but every imagination of the thoughts of the heart of man is evil, and only evil, and that continually. The law will not consent to a compromise with the sinner, will not relax its claims upon him, nor in any way accommodate itself to his fallen condition. Its power to condemn is commensurate with its authority to command.

Thus we see how it is that no man can be justified by the deeds of the law. We are not under the law, but under grace. Were we under the law, the deeds of the law would be sufficient for our justification. The law demands obedience; obedience satisfies the law. Between obedience and the law there is perfect correspondence and harmony; the one gives what the other asks. There is also a perfect agreement between grace and faith. Grace bestows freely, without money and without price; and faith, having nothing to pay, receives humbly and thankfully. Grace, by bestowing, acquires great glory; faith, by receiving, obtains great happiness. God confers blessings according to the riches of his grace; sinners receive according to the strength of their faith. Faith and the law cannot agree at all, for both are seeking and receiving; neither can works and grace agree, for both live by communicating. Therefore “by grace are ye saved, through faith; and that not of yourselves, it is the gift of God; not of works, lest any man should boast.” Ye are justified through the righteousness and merit of Christ, who became your substitute, and both obeyed the law and suffered the penalty in your stead.

This view of the ground of a sinner’s justification is everywhere sustained in the Holy Scriptures. “By the obedience of one, shall many be made righteous.” “By the righteousness of one, the free gift came upon all men, unto justification of life.” “The obedience of one,” and “the righteousness of one,” in these two sentences, signify the same thing. Again: “He who knew no sin was made sin for us, that we might be made the righteousness of God in him.” “In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace.” “All we like sheep have gone astray, and the Lord hath laid on him the iniquity of us all. He was wounded for our transgressions; he was bruised for our iniquities; the chastisement of our peace was upon him, and with his stripes we are healed.”

The perfect obedience of Christ, and his meritorious death, were both necessary, as the ground of a sinner’s justification. Neither would have been sufficient without the other. His obedience would not answer without his death; for the law which had been broken must be honored; and the penalty which had been incurred by the sinner must be endured by the Substitute. Neither would his death answer without his obedience; for it is the obedient, and not the punished, that the law justifies; he who keeps the precept, and not he who endures the penalty. It is only by satisfying both claims on our behalf, that Christ “of God is made unto us wisdom, and righteousness, and sanctification, and redemption.”

When it is said we are justified by faith, it is not meant that there is any merit in faith, any justifying efficacy; but that faith is the condition on which we are justified for the sake of him who obeyed and suffered for us—the Divinely appointed means by which we appropriate the merit of his obedience and suffering. It is by the eye of faith we see the excellency and adaptation of Christ’s righteousness and merit; and it is by the hand of faith we take and put on the wedding garment provided for us, and thus prepare ourselves for the marriage supper of the Lamb. Faith is the bond which unites us to Christ, by virtue of which union we are justified. Faith is the wedding ring by which the poor daughter of the old Amorite is married to the Prince of Peace. She is raised from the greatest poverty and degradation to unspeakable opulence and honor, not because of the intrinsic value of the ring, though it is a golden one; but on account of the union which it signifies between her and her Beloved. “He that hath the Son hath life.”

“But faith, if it hath not works, is dead, being alone. Yea, a man may say—Thou hast faith, and I have works. Show me thy faith without thy works, and I will show thee my faith by my works. Thou believest that there is one God; thou doest well; the devils also believe, and tremble. But wilt thou know, O vain man, that faith without works is dead? Was not Abraham our father justified by works, when he had offered Isaac his son upon the altar? Seest thou how faith wrought with his works? And by works was faith made perfect; and the scripture was fulfilled which saith—Abraham believed God, and it was imputed unto him for righteousness, and he was called the friend of God. Ye see, then, how that by works a man is justified, and not by faith only. Likewise also was not Rahab the harlot justified by works, when she had received the messengers, and sent them out another way? For as the body without the spirit is dead, so faith without works is dead also.” {256}

We have noticed the nature and ground of justification; in these words of the Apostle, we have the evidence of justification. The same doctrine was preached by our Saviour:—“For by thy works thou shalt be justified, and by thy works thou shalt be condemned.” Works justify only as the fruit of faith. A faith that does not produce good works is inefficient and worthless. It is not the faith which justifies the ungodly. What is it that justifies a man in a court of law? The goodness of his cause? No, verily. A man of common sense will not think of making a long speech to the jury, without adducing any evidence of the truth of his statements. My fellow sinners, if your cause is good, why do you not prove it? Why not bring forward your evidence? Why not act in this supremely important case as in every other? If you have justifying faith, let us see the fruit in a sanctified life. “Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.”

In this world, every man receives according to his faith; in the world to come, every man shall receive according to his works. “Blessed are the dead who die in the Lord, for they rest from their labors, and their works do follow them.” Their works do not go before them to divide the river Jordan, and open the gates of heaven. This is done by their faith. But their works are left behind, as if done up in a packet, on this side of the river. John saw the great white throne descending for judgment, the Son of Man sitting thereon, and all nations gathered before him. He is dividing the righteous from the wicked, as the shepherd divideth the sheep from the goats. The wicked are set on the left-hand, and the awful sentence is pronounced—“Depart from me, ye accursed, into everlasting fire, prepared for the devil and his angels!” But the righteous are placed on the right-hand, to hear the joyful welcome—“Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world!” The books are opened, and Mercy presents the packets that were left on the other side of Jordan. They are all opened, and the books are read wherein all their acts of benevolence and virtue are recorded. Justice examines the several packets, and answers—“All right. Here they are. Thus it is written—‘I was hungry, and ye gave me meat; I was thirsty, and ye gave me drink; I was a stranger, and ye took me in; I was naked, and ye clothed me; I was sick, and ye visited me; I was in prison, and ye came unto me.’” The righteous look upon each other with wonder, and answer—“Those packets must belong to others. We knew nothing of all that. We recollect the wormwood and the gall. We recollect the strait gate, the narrow way, and the Slough of Despond. We recollect the heavy burden that pressed so hard upon us, and how it fell from our shoulders at the sight of the cross. We recollect the time when the eyes of our minds were opened, to behold the evil of sin, the depravity of our hearts, and the excellency of our Redeemer. We recollect the time when our stubborn wills were subdued in the day of his power, so that we were enabled both to will and to do of his good pleasure. We recollect the time when we obtained hope in the merit of Christ, and felt the efficacy of his blood applied to our hearts by the Holy Spirit. And we shall never forget the time when we first experienced the love of God shed abroad in our hearts. O, how sweetly and powerfully it constrained us to love him, his cause, and his ordinances! How we panted after communion and fellowship with him, as the hart panteth after the water-brooks! All this, and a thousand other things, are as fresh in our memory as ever. But we recollect nothing of those bundles of good works. Where was it? Lord, when saw we thee hungry, and fed thee; or thirsty, and gave thee drink; or a stranger, and took thee in; or naked, and clothed thee? We have no more recollection than the dead, of ever having visited thee in prison, or ministered to thee in sickness. Surely, those bundles cannot belong to us.” Mercy replies—“Yes, verily, they belong to you; for your names are upon them; and besides, they have not been out of my hands since you left them on the stormy banks of Jordan.” And the King answers—“Verily, I say unto you, inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me.”

If the righteous do not know their own good works; if they do not recognise, in the sheaves which they reap at the resurrection, the seed which they have sown in tears on earth, they certainly cannot make these things the foundation of their hopes of heaven. Christ crucified is their sole dependence for acceptance with God, in time and in eternity. Christ crucified is the great object of their faith, and the centre of their affections; and while their love to him prompts them to live soberly, and righteously, and godly, in this present evil world, they cordially exclaim—“Not unto us, not into us, but to thy name, O Lord, give glory!” Amen.

SERMON XX. THE SHIELD OF FAITH.

“_Above all_, _taking the shield of faith_, _wherewith ye shall be
able to quench all the fiery darts of the wicked_.”—Eph. vi. 16.

THE Christian is engaged in a warfare, “not against flesh and blood, but against principalities and powers, against the rulers of the darkness of this world, against spiritual wickedness”—or wicked spirits—“in high places;” who go about like roaring lions, seeking whom they may devour; assailing the servants of Christ even on their high places—their Pizgahs, their Tabors, their Olivets; swarming up from the sea of corruption within and around us, like the frogs in Egypt, and entering into our very bed-chambers and closets of devotion.

These spiritual adversaries must be opposed with spiritual armor; and the apostle has here given us a complete set of weapons for fighting, and a complete panoply for defence. The Roman armor consisted of several parts, all of which St. Paul makes use of figuratively, to represent the several Christian graces by which we resist our subtle, deceitful, and invisible enemies. As the articles to which he alludes constituted a complete coat of arms, and the soldier was not prepared for the field without the whole; so the Christian graces which they represent are all of them important, “that the man of God may be perfect, thoroughly furnished unto every good work.” Some of these heavenly qualities may appear brighter at particular times in one Christian than in another; but the whole list is indispensable to every spiritual warrior. Abraham may excel in faith, Moses in meekness, Job in patience, Daniel in courage, Peter in zeal, Paul in humility, and John in love; but each must have the entire armor, though different occasions may require the use of different articles in the catalogue. That you may be able to stand in the evil day, you must have the shoes of peace, to preserve your feet; the girdle of truth, to strengthen your loins; the helmet of hope, to defend your heads; the breastplate of righteousness, to cover your hearts; the sword of the Spirit, to cut your way through the columns of the foe; “And above all, taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked.”

It is only to this article last mentioned, that we would now call your attention; in the consideration of which, let us notice, _first_, The nature of faith; and _secondly_, Its importance and utility as a shield.

I. There are many passages in the word of God which show the excellency of faith; but there is only one passage which contains an exact definition of faith; and that you will find in the first verse of the eleventh chapter of Paul’s epistle to the Hebrews:—“Now faith is the substance of things hoped for, the evidence of things not seen”—or, as it may be read—the confidence of things hoped for, the conviction of things not seen. I am surprised that divines have taken so little notice of this passage, in treating of the nature of faith. Generally, they wander in the wilderness without a guide; they put out to sea without compass, chart, or helm. Some of them make faith every thing, and others make it almost nothing. According to the apostle’s definition, it consists of these two things:—a conviction of the truth of the gospel testimony relative to things invisible, and a confidence in the character and word of the invisible Testifier. This is a common-sense definition. Here is no mystification or obscurity. In this way the term faith is understood by all men. In the ordinary transactions of business, we seldom mistake each other on this subject; why should we in the great concern of salvation pending between us and God?

Here is a man who has a note for an amount sufficient to support him comfortably, were he to live a thousand years. Still he appears very unhappy—full of doubts and fears about his future subsistence. Ask him—“Friend, what think you of that note? is it genuine?” “O yes,” he replies, “I am perfectly satisfied that it is genuine.” “What is the reason, then, that you are not more cheerful and happy?” “Alas, I have no confidence in the bank.” The man is without faith. True, he believes—he believes that the note is not a counterfeit—he is well satisfied of its genuineness; but such a belief is not sufficient, while he is suspicious of the bank—produces no change in his feelings or his conduct. But if, in addition to his conviction of the genuineness of the note, he could be satisfied of the goodness of the bank, then you should find him quite another man. These two things united constitute faith:—Believing the truth of the gospel respecting things unseen; and trusting in the power and faithfulness of God, through our Lord Jesus Christ, to fulfil his promises. This is the faith that justifieth the ungodly; this is the faith that overcometh the world.

Now every one of you believes the truth of the gospel; but the promises of the gospel, which are worthy of all acceptation, some of you have not accepted—are no more influenced by them than if they did not belong to you. The gospel contains a pearl of great price—“an inheritance incorruptible, undefiled, and that fadeth not away;” but your confidence in the promise is feeble and inefficient—does not lead you to prayer—does not influence your conduct, so as to bring you in possession of this heavenly treasure. You have no faith. You have one of the elements of faith, but not the other. You have the belief, but not the confidence—that part of faith which belongs to the intellect, but not that which belongs to the heart. Therefore you are still poor, and naked, and miserable.

The Holy Scriptures record many admirable instances of true faith; in which confidence in the character, the providence, and the promises of God, rises into the most perfect assurance. Behold those women on the bank of the Nile. They are making a basket of bulrushes, and plastering it with bitumen. Placing the infant Moses therein, they commit the frail ark to the floods. Jochebed, why dost thou not fear that the child will be drowned? “I believe the promises of God, I believe that he will do good unto his people. I trust in him for the salvation of Israel.”

See that old man on mount Moriah. He has built a rude altar, and laid fire and wood thereon. He has bound his own son—his only son—his well-beloved Isaac, and is about to offer him as a sacrifice. Abraham, stay thy hand. Wilt thou slay thy only son? Then what will become of the promise? “My mind is easy. I will obey God. I believe he is able to raise Isaac from the dead. I feel assured that he will return home with me alive, and that from him will spring the Messiah.” So Abraham determined to offer Isaac upon the altar, for he confided in the promise—“In Isaac shall thy seed be called.”

We have another instance in the Centurion whose servant was healed by our Lord. He had perfect confidence in the word of Christ, even though Christ had given him no promise. “Only say in a word,” said he, “and my servant shall be healed. Thy word created the world; thy word has quickened the dead; and thy word can accomplish a cure without a journey to my house.” This is an instance of remarkable faith; and our Lord testified—“I have not found so great faith, no, not in Israel.”

Whatever the object of faith, it is always the same in its nature, though not always the same in degree. Christ said to his disciples—“O ye of little faith!” and the apostle saith of Abraham—“He was strong in faith, giving glory to God.” Faith is represented in the Scriptures by a variety of expressions, such as—believing the testimony of God—relying or staying upon the Lord—waiting upon him—trusting in him—looking unto him—coming to Christ—putting on the Lord Jesus—committing the keeping of the soul to him, as unto a faithful Creator. These different expressions denote the several modifications of faith, and its several degrees of intensity; but they all fall under the apostolical definition noticed above.

The language of the law was—“Do this and live.” The language of the gospel is—“Believe on the Lord Jesus Christ, and thou shalt he saved.” Faith in Christ is the prescribed and only condition of acceptance with God. Christ is the way, and the truth, and the life; no man cometh unto the Father but by him. Faith is the eye with which we behold his mercy; faith is the hand by which we receive his blessings; faith is the golden chain which binds us to him for ever. The necessity of faith in the merit and righteousness of our Divine Mediator, as the condition of salvation, is a truth which lies scattered over the surface of inspired Scripture. God has always owned and blessed its proclamation in the conversion of souls. It was the article of Luther’s emancipation from legal bondage. It was the master-key which unlocked the iron gates of Antichrist, and poured the true light over all Europe; so that neither pope nor council, nor both together, could hide it again under a bushel. And in the church of England, even in its present weak and languid state, whenever one of its ministers preaches clearly and faithfully this blessed doctrine, souls are given him as the seals of his ministry.

There is no end to the praises of faith. Faith is the glass that draws fire from the Sun of Righteousness. Faith is the wedding ring that joins the sinner to Christ in an everlasting covenant. Faith is the living principle of all holy obedience, working by love, and purifying the heart. If God command a man to leave his country and his kindred, and go into a strange land—to offer his beloved son as a sacrifice upon the altar—to build an ark on dry ground—to go to the fiery furnace, or the lions’ den—to face his exasperated foes at Jerusalem, or hide from them in the caves of the mountains—it is faith that prompts him to the painful duty, and sustains him therein, in spite of improbabilities; and amidst difficulties, dangers, and deaths.

II. This brings us to notice the importance and utility of faith as a shield. “And above all, taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked.”

Faith is in some respects the first of all the Christian graces. It is the beginning of spiritual life in the soul—the originating and sustaining principle of all evangelical holiness. Having faith, we have nothing to do but to add to it all the rest of our lives. “Add to your faith virtue, and to virtue knowledge, and to knowledge temperance, and to temperance patience, and to patience godliness, and to godliness brotherly kindness, and to brotherly kindness charity.”

Love is in some respects superior to faith, and shall live and rejoice before the throne when faith shall have finished its work; but faith is an impenetrable shield, such as love cannot furnish, on the field of battle. The shield was a broad piece of defensive armor, worn ordinarily on the left arm; and which, being movable, might be used to defend any part of the body. According to Homer, the shields of some of the warriors at the siege of Troy were made of sevenfold thick bull-hides, covered with brass.

The value of “the shield of faith” is seen in the case of David. Look down there in the valley. There is Goliath of Gath, the chief of the giants, blaspheming, and defying the armies of the living God. His spear is as a weaver’s beam, and his armor-bearer carries before him an enormous shield. And there is a fine-looking young man going down to meet him, without any visible weapons, except his shepherd’s sling, and five smooth stones from the brook. David! hast thou no fear? Rash youth! is thy unpractised hand able to cope with the mailed champion of Philistia? “I will go and meet him in the name of my God, for I know that the Lord will deliver him into my hand. God will avenge his people, and vindicate his own honor against the insults of his enemies. He who defended me against the lion and the bear will save me from the hand of the blasphemer, and glorify himself this day before the thousands of Israel.” He moves on, invincibly shielded by his faith, and the next moment Goliath is slain with his own sword.

Let us look again at the case of Abraham. God said unto him—“Take now thy son, thine only son Isaac, whom thou lovest, and get thee into the land of Moriah, and offer him there for a burnt offering, upon one of the mountains that I will tell thee of.” Now the enemy assails him, in the persuasive language of natural affection, and carnal reasoning; and every word is like a flaming arrow in the patriarch’s heart:—“Abraham! if thou obey this command, thou wilt disobey thereby many other commands. God hath said—‘Thou shalt not kill;’ and wilt thou shed the blood of thy own child? Canst thou so trample upon the law of God, and all the tender instincts of human nature? How will thy servants regard thee—how will the world look upon thee, after so horrible a deed? What will they think of thy God, when they hear that he has required at thy hand the immolation of thy only son? Will it not bring everlasting dishonor upon his name? And what will become of the Divine promise upon which thy faith is built—that from Isaac’s loins shall spring the Messiah, the hope of the world? Besides, thou wilt certainly break poor old Sarah’s heart; she will never be able to survive the loss, in so dreadful a manner, of her darling boy. If thou hast any feelings of humanity in thy heart, any fear of God before thine eyes, any regard for the glory of his name among men, refrain from that deed of blood!”

Such were the “fiery darts” which “the wicked one” hurled at the good man’s heart, but they fell harmless upon his “shield of faith.” “He staggered not at the promise through unbelief.” “He conferred not with flesh and blood.” He rose up early in the morning, took Isaac and the servants, and set out for the appointed place of sacrifice. He travelled three days toward Moriah, with a settled purpose to cut Isaac’s body in pieces, and shed the blood of his heart upon the altar, and burn it to ashes in the consuming flames. He loved his son as his own soul, but the command of God was dearer to his heart. “And Abraham said unto his young men—Abide ye here with the ass, and I and the lad will go yonder, and worship, and come again to you;” for he firmly believed that God would raise his son from the ashes of the altar, and that they would return together. I see them ascending the hill—O, what an ascent was that! Never was there a walk so sorrowful, till the great Antitype of Isaac ascended the same mountain to “make his soul a sacrifice for sin.” The altar is built, the fire and the wood are placed thereon; and O for words to describe the feelings of both father and son, when Abraham laid hold on Isaac, and took the knife to plunge it into his heart! There is a pause. The patriarch’s arm is stretched aloft, with the instrument of death. God of mercy! is there no help for a father? Earth cannot speak; but there comes a voice from heaven; and O, with what melody it rings through Abraham’s heart!—“Abraham! Abraham! lay not thine hand upon the lad; for now I know that thou fearest God, seeing thou hast not withheld thy son, thine only son, from me.”

There was the triumph of faith. “By faith Abraham, when he was tried, offered up Isaac; and he that had received the promises offered up his only begotten son, of whom it was said—In Isaac shall thy seed be called; accounting that God was able to raise him up even from the dead, from whence also he received him in a figure.” The patriarch’s faith quenched “all the fiery darts of the wicked one,” which were cast at him in this dreadful trial.

The arrows of the orientals were often poisoned at one end, and ignited at the other. It is to this circumstance the apostle alludes in the phrase—“the fiery darts of the wicked,” or the wicked one. Satan has his quiver full of impoisoned and flaming arrows, from which the servants of Christ would be much endangered without “the shield of faith.” He shot one of them at Eve in Paradise, and set the whole world on fire, “and it is set on fire of hell.” He shot an arrow of lust at David, and an arrow of fear at Peter; and both of them were dreadfully wounded in the back. He shot an arrow of covetousness at Judas, and another at Ananias and Sapphira; and having no “shield of faith,” they were smitten, and dropped down into hell.

The devil is a fierce and malicious enemy, “going about as a roaring lion, seeking whom he may devour.” Fain would he destroy all the holy from the earth. His “fiery darts” inflame the heart with the love of sin, the fear of man, the torments of remorse, and the apprehensions of judgment and fiery indignation. But when the heart is shielded by the faith of the gospel—when we clearly understand the truth as it is in Jesus, cordially assent to it, appropriate it experimentally, and surrender ourselves to its sanctifying influence—they have no power to injure, and the Christian is more than conqueror.

“Cast not away, therefore, the beginning of your confidence, which hath great recompense of reward.” Grasp firmly the shield. Whatever the aspect of the fight, hold it fast till the end. You will need it through all the campaign. You will need it especially in your contest with “the last enemy, which is death.” “Be steadfast, immovable, always abounding in the work of the Lord.” So shall you be able to testify with Paul, when he anticipated the termination of the warfare—“I have fought a good fight; I have finished my course; I have kept the faith; and henceforth there is laid up for me a crown of righteousness, which the Lord—the righteous judge—shall give unto me in that day.”

SERMON XXI. THE PARACLETE.

“_And I will pray the Father_, _and he shall give you another
Comforter_, _that he may abide with you for ever_; _even the Spirit
of Truth_, _whom the world cannot receive_, _because it seeth him
not_, _neither knoweth him_; _but ye know him_, _for he dwelleth with
you_, _and shall be in you_.”—John xiv. 16, 17.

THE Bible is a most wonderful book. It came to us from heaven, and is stamped with the Spirit and the character of heaven. It assails our favorite maxims and customs, and declares that he who will be the friend of this world is the enemy of God. It will consent to no compromise with sin. It will not in the least accommodate itself to the carnal inclinations of the human heart. What is written is written, and not one jot or tittle can be altered till heaven and earth shall pass away. It is the sword of God, by which he conquers the nations—the instrument of his grace, by which he renovates the world. Like the ark in the land of the Philistines, which was mightier than all their lords, and Dagon their god, it is more than a match for the cunning and prowess of the Prince of Darkness and his hosts. He who disobeys it kindles a volcano; he who obeys opens to himself a fountain of living waters. And the secret of all its wonderful qualities and achievements is found in its Divine inspiration, and the power of the Holy Ghost which accompanies its truths. It is “the sword of the Spirit,” and the Spirit that brought it into the world continues in the world to wield it, and render it quick and powerful.

These remarks introduce to our consideration the mission and office of the Holy Ghost, of which our Saviour speaks in the language of the text. And,

I. We remark, that the Holy Ghost is evidently not a Divine attribute merely, but a Divine person.

His personality is proved by the terms applied to him in the text—the “Comforter,” and “the Spirit of Truth;” and by many other passages where he is spoken of in similar language—language wholly incompatible with the idea of his being a mere attribute, and not a person.

The doctrine of his Divinity is sustained by so many texts that their mere quotation would be an irrefutable argument in its favor. David says—“The Spirit of the Lord spake by me, and his word was in my tongue; the God of Israel said,” &c. Here the Holy Ghost is called “the Spirit of the Lord,” and “the God of Israel.” When Ananias “lied to the Holy Ghost,” it is said he “lied to God.” The ordinance of Baptism is ordered to be administered “in the name of the Holy Ghost,” as well as “the name of the Father and the Son;” and his “fellowship” is equally invoked with the love of the former, and the grace of the latter, in the apostolical benediction. Besides, every attribute that belongs to the Deity belongs to him. He is omnipresent, omniscient, and eternal. He is the Spirit of truth, the Spirit of grace, and the Spirit of life. His works also are the works of God. He creates and quickens, which is the prerogative of God alone. He renovates the soul. He raised the body of Jesus, and will raise the bodies of all men in the last day. Finally: Blasphemy against the Son may be forgiven; but “blasphemy against the Holy Ghost hath never forgiveness, neither in this world nor in that which is to come.” If, then, the Father is God, and if the Son is God, so also is the Holy Spirit.

II. The Holy Ghost is the messenger and representative of Jesus Christ in the Church.

Two promises, like heavenly merchant-vessels, brought salvation to our world. The first was given in Eden, and fulfilled on Calvary. The Son of God descended from heaven, suffered in our stead the curse of the law, spoiled the powers of death and hell, and returned to his Father, leaving another promise, shortly to be fulfilled upon his people. With what supernatural power and unction the Holy Spirit manifested himself on the day of Pentecost! Divine Comforter! what treasure bringest thou in thy vessel of grace? “The things of Christ; and I will unload them to-day in the region of Calvary. I have come to fulfil the promise, to endow the disciples with power from on high, and finish the work which the Son of God has begun.” See those tongues of flame sitting upon the fishermen of Galilee; while strangers from many different countries hear from them, each in his own language, “the wonderful works of God.” Only think of three thousand conversions in a day—under a single sermon. Three thousand hearts were wounded by the arrows of Divine love, through the strongest breastplate ever made in hell. This was the work of the Holy Spirit, taking of the things of Christ and showing them to the disciples. It was Christ himself, manifesting himself through his agent. The first promise brought the Messiah into the world in the flesh; the second, in the Spirit—the first, to be crucified; the second, to crucify the sins of his people—the first, to empty himself; the second, to fill the believer with heavenly gifts and graces—the first, to sanctify himself as a sin-offering upon the altar; the second, to give repentance and pardon as a Prince and a Saviour.

The Holy Spirit is still on earth, prosecuting his gracious work, and communicating his heavenly gifts. He strives with sinners, and quickens believers into spiritual life. He dwells in the saints, leads them into all truth, and bears witness with their spirits that they are the Children of God. He illuminates their understanding, subdues their will, purifies their thoughts, and plants within them all holy principles and affections. And this he does, not by an audible voice from heaven, but through the instrumentality of the word, and by secret impressions upon the soul. “The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, nor whither it goeth; so is every one that is born of the Spirit.” The operations of the Holy Ghost are seen only in their effects. It is a drop of water becoming a fountain “that springeth up unto everlasting life.” It is a spark of fire, kindling a conflagration, which all the rivers of Belial cannot quench.

III. The Holy Ghost is the Paraclete; that is, the Counselor and Consoler. In our text, he is called the “Comforter.” “And I will pray the Father, and he shall give you another Comforter,”—according to the original, one to plead your cause. The word is the same as that used to designate the Roman ambassadors, who were sent to other countries, as representatives of the Roman power, to persuade enemies to submit, or offer terms of peace.

A certain author observes, that the office of the Comforter is to reconcile enemies, and invigorate friends—to console the dejected, strengthen the enfeebled, and support the people of God in all the conflicts and trials of life. It is by his grace that the believer’s youth is renewed as the eagle’s, and all his languishing virtues are revived, so that he can “run and not weary—walk and not faint.”

Another part of his office in the Church is intercession. As he pleads with sinners on behalf of Christ in the gospel, so he pleads for believers in the court of heaven; not personally, like our blessed Lord, but by inspiring the spirit of supplication in their hearts. “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 be uttered; 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.”

When other nations had offended the Romans, it was common for them, fearing the revenge of that mighty empire, to send messengers to Rome, to plead their cause, and treat for peace. “The Spirit of Truth,” having brought sinners to repentance by pleading with them for Christ in the gospel, pours down upon them the spirit of grace and supplication, so that they cry out for mercy, and this is virtually the Spirit of God crying out within them. What is the meaning of all that prayer and agony in the congregation? The Spirit of God is there. His hammer has broken the rock—his fire has melted the iron. No other power could conquer those proud rebellious hearts, and turn the blasphemer into a man of prayer. Listen! “If thou shouldst mark iniquity, O Lord, who could stand?” Hark again! “But thou art a God ready to pardon; there is forgiveness with thee, that thou mayest be feared.” It is the voice of the Spirit, pleading in the awakened soul. See that publican in the temple, smiting upon his breast, and saying,—“God be merciful to me a sinner!” The Holy Ghost has both convinced him of sin, and inspired him to pray for mercy. No other agency can thus quicken the “dead in trespasses and sins,” and turn the hearts of the children of men to the Lord. The gospel, in the hand of the Holy Spirit, “is the power of God unto salvation.” The Holy Spirit can convince the world—can rend the veil from the mind, and dissolve the ice around the heart. He applies the truth to the conscience, and makes the guilty read their own sentence of condemnation by the light of the fires of Sinai; and then he shows them the atoning blood, and prompts them to pray for pardon. He first convinces them that they are sinking in “the horrible pit of miry clay;” and then lets down to them the rope of the promise, bids them take hold by faith, draws them out, and sets their feet upon a rock, and puts into their mouth the new song of salvation—“O Lord, I will praise thee; for though thou wast angry with me, thine anger is turned away, and thou comfortest me!”

O that the “Spirit of grace and supplication” may ever rest upon us! May we plead for ourselves with God, as Jacob, when he wrestled for the blessing; or Bartimeus, when he besought the Saviour to restore his sight! May we plead for sinners, as Abraham for Sodom, as Moses for Israel, as Daniel for the captives, as the Centurion for his servant, and as the woman of Canaan for her daughter!

IV. The Holy Ghost is called “another comforter;” which suggests a difference between his office in the church, and that of our Lord Jesus Christ.

Christ, by his personal ministry on earth, was the Comforter of his little flock; and by his death upon the cross, the procurer of all the comforts of them that believe; and when he ascended, “another comforter” came down to take his place in the church, and communicate the blessings which he bought with his blood. “If any man sin, we have an Advocate with the Father, Jesus Christ the righteous;” who hath “entered into heaven itself, there to appear in the presence of God for us;” while his agent and representative on earth dwells with his followers, leads them into all truth, and carries on within them the process of sanctification. Both are comforters—both are advocates—Christ above, and the Holy Spirit below—Christ by his personal presence before the Father, and the Holy Spirit by his gracious influence in the believer’s heart.

Christ is making intercession on our behalf without us, and independently of us. But the Holy Spirit is making intercession through us—pleading in our prayers “with groanings that cannot be uttered.” He never acts without us. True repentance and faith are his gifts, but they are also our exercises. He draws us to Christ, but we must yield to his attractions. He inspires us to pray, but the act of prayer is our own. He “worketh in us to will and to do of his good pleasure,” but he does not will and do for us. He gives us the life and the power, but he requires us to use them. He leads us into all truth, but not unless we follow him. He sheds abroad the love of God in our hearts, but not unless we open our hearts to receive the communication. He destroys the old man within us, and creates the new; but not unless we cordially resign ourselves to his influence, and earnestly co-operate with his grace.

Christ in heaven pleads for the reconciliation of sinners to God. The Holy Spirit on earth awakens sinners, convinces them of sin, draws them to the throne of grace, and breathes into them intense prayers for pardon. He renews them, and purifies them, and makes them temples of his grace, and heirs of glory. He opens the blind eyes, and unstops the deaf ears, and makes the lame man leap as an hart, and the tongue of the dumb to sing. All the true conversions ever effected on earth are the results of his gracious power.

Christ has bound up all the covenants, and carried them with him into heaven, and laid them down before the throne, having obtained eternal redemption for us; and the Holy Spirit has taken of the things of God, and brought them down to men. Christ received gifts for us, and the Holy Spirit confers them upon us. Christ receives from the Father; the Spirit receives from Christ; and we receive from the Spirit. Christ bought the church with his own blood, and the spirit prepares and presents her to him as his bride. Christ opened a way into the Holy of Holies, and the Spirit aids us to offer our sacrifices before the mercy-seat. Christ is the appointed medium of our intercourse with God, and the Spirit helps us to avail ourselves of that unspeakable privilege. Christ in heaven is the life of our redemption, and the Spirit upon earth is the life of the gospel and the ordinances. “I will draw all men unto myself”—is the motto of Christ; “I will draw all men unto Christ”—is the motto of the Spirit.

V. The Holy Ghost has taken up his permanent residence among the people of God. “That he may abide with you for ever—for he dwelleth with you and shall be in you.”