Chapter VI: Part 6

John was sent before, "to make ready a people prepared for the Lord" --"Repent for the kingdom of heaven is at hand." The seventy, to declare him then entering on his ministry--"The kingdom of God is come nigh unto you."--John did no miracles; but the seventy witnessed Christ's truth, and their own by wonders wrought in his name. In the orders given to them at their mission, we find them only directed to heal the sick, as an evidence of Christ's arrival, and their being sent of him; but by the report made at their return they appeared to have been empowered to cast out devils. They probably did all the mighty works done by the twelve, and by their Lord. Thus they prepared his way.

Doing miracles in Christ's name would raise in those who witnessed it, a desire to see him of whom they spake, and whose power they displayed: And "they were sent two and two before his face into every city and place whither he himself would come."

Had they only proclaimed his arrival, some might have listened; but few would have "believed their report." Greater evidence than their word would have been demanded; as was afterwards of Christ--"What sign shewest thou, that we may believe thee?" Neither would the demand have been unreasonable. Special messages require special evidence; and it is always given to those who are sent of God.

Every deceiver may pretend to a divine mission; but we are forbidden to "believe every spirit, and commanded to try the spirits." The church at Ephesus is commended for having obeyed this command--"Thou hast tried them which say that they are apostles, and are not, and hast found them liars."

Our Savior speaking of the Jews' rejection of him, aggravates their guilt, by a consideration or the plenitude of the evidence which had been given them of his truth. "If I had not done among them the works which none other man did, they had not had sin--but now they have no cloak for their sin--they have both seen and hated both me and my Father." *

* John xv. 22-24.

At the return of the seventy they appear to have been elated with the exercise of the miraculous powers which had been delegated to them--"And the seventy returned again with joy, saying, Lord, even the devils are subject unto us through thy name."

They had witnessed Christ's miracles, but seem not to have wrought miracles themselves till now; and when they found themselves able to do the mighty works which they had admired in their Lord they were filled with joy.

Having made their report, Christ enlarged their powers and promised them protection--"Behold I give you power to tread on serpents and scorpions, and over all the power of the enemy; and nothing shall by any means hurt you." But to prevent them from setting an undue value on these distinctions, the caution in the text is subjoined--"_Notwithstanding, in this rejoice not that the spirits are subject unto you; but rather, rejoice because your names are written in heaven_".

In discussing the subject, we will, first _consider the caution or prohibition--In this rejoice not that the spirits are subject unto you; then the command--But rather rejoice because your names are written in heaven_.

I. WE are to consider the caution, or prohibition--_In this rejoice not, &c_.

But why not? Was it not matter of joy that spirits, evil spirits were subject to them? That they were able to dislodge them from the bodies of men, by commanding them in Christ's name? Certainly. This enabled them to answer the ends of their mission, which had been but very partially answered without it. Wherefore then the prohibition?

It is rather the excess of their joy, than the joy itself which is here forbidden. They seem to have placed an undue value on this power; to have exalted it above it's place, particularly as it concerned themselves. This was the first thing they mentioned at their return; nothing beside seems to have made so deep an impression upon them, or to have given them equal self importance.

To them there were other things more interesting and important; that they were accepted of God, and numbered among the faithful, and that their _names were written_ in heaven, were to them occasions of much greater joy. The gift of miracles proved their mission, and drew the attention of those who witnessed their mighty works; but this was not a saving gift. A person might possess it, yet remain unrenewed, and perish in his sins.

Some appear to have exercised this power, who professed no relation to Christ, but were openly connected with his enemies. This is evident from his expostulation with those who attributed to infernal agency, the authority with which he extorted obedience from evil spirits--"If I by Beelzebub cast out devils, by whom do your sons cast them out? Therefore shall they be your judges." * The same appears from another incident, recorded by St. Mark--"And John answered, saying, Master, we saw one casting on devils in thy name, and he followed not us, and we forbid him, because he followeth not us. And Jesus said, Forbid him not: For there is no man who shall do a miracle in my name, that can lightly speak evil of me." +

* Luke xi. 19. + St. Mark ix. 38, 39.

It seems that some who had seen the disciples cast out devils in Christ's name, though not themselves his disciples, attempted to do the same and succeeded; and that things of this nature were not uncommon after Christ began his ministry; though it did not always, if at all succeed, after his sufferings and exaltation. ++

++ Acts xix. 13.

The gift of miracles, like other gifts, was distinct from sanctifying grace. This grace was often joined with that gift; but not always. There was no necessary connexion between them.

Under the former dispensation, the gift of prophecy did not certainly argue a renewed nature. It was sometimes given without it. Balaam had this gift. The deceiver who brought back the man of God who was sent from Judah to reprove Jeroboam, had it. By divine order he told the Jew what would happen to him, because he disobeyed the word of the Lord, and returned to eat bread in that place. Neither is there a trait of sanctity visible on the prophet Jonah, though he was compelled to bear God's messages to Ninevah, and used to make other special communications to men.

Under the gospel dispensation divine administration hath seen the same. Judas had doubtless the gift of miracles in common with his fellow disciples; and many will appeal to the judge in the great day, that they "have prophesied in his name, in his name cast out devils, and in his name done many wonderful works, to whom he will profess, I never knew you," and whom he will send away among the workers of iniquity.

Men are too often estimated by their gifts. Many consider those as the best men who possess the most enlarged, and especially the most showy talents; and despise those of a different description, as though their gifts and graces must be equal. But this is wrong. A person may possess the talents of an angel of light, who hath the temper of an infernal. Such is probably the state of apostate spirits. And some of the greatest of mankind have been some of the worst and most abandoned.

Though this must be evident to the considerate, there is yet a disposition in man to judge others, yea, and himself too, by gifts apart from the grace which falsifies gifts, and renders them beneficial, both to the possessor, and to the world; and at the same time keeps the possessor humble, and prevents him from thinking of himself, above that which he ought to think.

Neither are the renewed out of danger from this quarter. Sanctification being imperfect, distinguished gifts, or usefulness, or uncommon divine communications, are liable to be abused and made to foster pride and raise in the worm too high an opinion of himself. St. Paul "though not a whit behind the very chiefest apostles," needed something to keep him humble and prevent him from being elated by the revelations which were made to him. And he left these things on record as a warning to others; and particularly noted them to the church at Corinth, which abounded with miraculous gifts, and among whom they were exceedingly abused. He declared them not only inferior to charity, or holy love, but, considered in themselves, as of no estimation in a moral view; that a person might possess them in the highest degree, and yet be nothing in religion--"Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal. And though I have the gift of prophecy, and understand all mysteries, and all knowledge; and though 1 have all faith, so that I could remove mountains and have, not charity, I am nothing. And though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not charity, it profiteth me nothing." * The apostle here supposeth a person possessed of the most eminent miraculous gifts, yet wholly destitute of religion. Could no such case happen, he would not have made the supposition. He did not write to amuse, but to edify and instruct.

* 1 Cor xiii. 1, &c.

Some at Corinth prided themselves in their gifts and despised others --perhaps men's moral state was estimated by them. Therefore did he show the use of those gifts--that they were distinct from renewing grace--that the latter was more excellent than the former; and that the possession of the latter could not be argued from the exercise of the former.

Those gifts were very useful at that day, and in that city, which was filled with idolatry, and almost the headquarters of paganism; but to the possessor they were of less value than Christian graces--"Covet earnestly the best gifts; and yet shew I unto you a more excellent way"--Namely, the charity described in the following chapter, of which we have been treating above.

To prevent the seventy from indulging the spirit which the apostle afterwards thus reproved at Corinth, was the design of the caution given them in the text. Christ observed how they valued themselves on their gifts and checked the spirit its beginning. _Rejoice not that the spirits are subject unto you._

II. We are to consider the command--_But rather rejoice because your names are written in heaven_.

The names of the saints are represented as _written in Heaven_, This language is figurative, accommodated to human weakness. God hath promised salvation to the faithful and caused them to hope in his mercy; but memorandums are not necessary to remind him of his promises, or records in heaven to entitle the faithful to the heavenly inheritance. God's counsels are always before him. The phraseology of the text is borrowed from the customs of men, who need memorandums and records to secure the fulfillment of engagements.

When men are made free of a city, or state, they are enrolled in the archives of the community--Thence probably the metaphorical language of the text, and similar scriptures: For we often find matters which are determined in the divine councils represented as written in celestial records--Then they that feared the Lord spake often one to another, and the Lord hearkened and heard, and _a book of remembrance was written before him_, for them that thought on "his name." Zion is said to be "graven on the palms of his hands"--The saints to be _written_ "in the book of life--The dead to be judged out of the things _written_ in the books" which will be opened at the grand assize when the world will be judged in righteousness.

As the rewards of grace are made sure to the righteous, the address to the seventy speaks their knowledge of it--_Rejoice because your names are written in heaven_. They could not rejoice in an unknown good. But the manner in which their privileged state is mentioned supposes them acquainted with it. Christ did not here reveal it--did not say, _your names are written in heaven, therefore rejoice_, but rejoice because they are written there--because you know it to be the case.

Neither do they appear to have possessed knowledge, in this respect, which others are denied. Others are also exhorted to rejoice in the Lord. The suffering Christians of that age were often reminded of the rewards in reserve for them, as what would abundantly compensate all their sufferings here; which supposed them acquainted with their title to glory.

But how did they attain this knowledge? And how may others attain it?

By considering the conditions of the promises and seeing that they have complied with them. The promises are made to faith and repentance, to love and obedience. Where these are found on a person, that person may know that _his name is written in heaven_.

Obedience flows from faith and love. "Every good tree bringeth forth good fruit." The fruits of grace, are the evidences of grace, and the only evidences on which there is dependence. Should an angel from heaven testify to a person that his name was written there, the evidence should be inferior to that which ariseth from the Christian temper evidenced by fruits of holiness. If these were found, that would be useless; if wanting, inefficient. "By their fruits ye shall know them. In this the children of God are manifest." Had a person such testimony from heaven, he could know that the bearer was from above, only by attending to his own heart and life.

"Satan can transform himself into an angel of light." Permitted of God he might have access to our minds and persuade us that _our names were written in heaven_, while we remained enemies to God and under the condemning sentence of his law, had we no rule by which to try ourselves, and judge of our state; but this is not denied us. Yet some are probably deceived, through infernal influence, and filled with vain hopes. Mistaking the sophistry of Satan, for the operation of the divine Spirit, they boast communion with God and call themselves his children while no portion of the Christian temper is found upon them. Doubtless some, who have gloried in special divine communications have been deceived, relative to the nature and source of the operations which they have experienced. Supposed visions and revelations, are often no other than illusions of fancy, freaks of imagination, or effects of diabolical influence, those affected with them often appear confident of that which sober reason rejects as groundless.

If when we turn the eye inward, we discover faith in Christ, sorrow for sin, love to God, devotedness to his service, and reliance on his grace through a Mediator, and these are evidenced by fruits of holiness, we need no other evidence that _our names are written in heaven_: But if there are wanting, hope is vain and confidence delusive--Gifts, the most extraordinary, even those of prophecy and miracles are totally unavailing. They leave us but as "sounding brass and tinkling cymbals."

Instances of this kind have formerly occurred: They may occur again. It concerns us therefore to look to ourselves, and see that our hopes are not built on the sand.

REFLECTIONS.

I. The subjection of evil spirits to Christ shows the universality of his dominion: For even apostate spirits have not, in every respect, broken from under his government. He sets them their bounds which they cannot pass. "Hitherto shalt thou come and no farther." When dislodged from a man by his order they cannot not enter a swine without his permission. They are permitted indeed to indulge depravity, but no farther than infinite wisdom sees it; and oftentimes their malice is made subservient to the divine purposes. While Christ had his residence on earth, they were permitted to possess the bodies of men, and his superior power was manifested in their ejection, and thereby a few species of evidence was given to his truth of the gospel--yea they were sometimes made to confess him, when men denied him! "I know thee who thou art; the Holy One of God." *

* Luke iv. 34.

In various ways God hath made use of apostate spirits to effect his holy and merciful designs. They have been used to try the faith, and thereby fit them for glory and honor--Witness the strange trials brought on Job! And all served to restrain pride and depravity, and by the trial of his faith and exercise of his graces, to prepare him for a brighter crown. They may also be instrumental in bringing sinners to repentance. St. Paul speaks of "delivering one to Satan for the destruction of the flesh, that the spirit might be saved in the day of the Lord Jesus: And of delivering men to Satan, that they might learn not to blaspheme." *

* 1 Cor. v. 5, 1 Tim. i. 20.

II. Our subject teacheth us not to value ourselves on account of gifts, or powers. Gifts and grace, we have seen to be distinct --that the former are a kind of common flock, designed not so much for the benefit of the possessor, as of the public; and that a person may possess them in large measure, and yet continue a rebel against God and perish in his rebellion.

God hath wise reasons for the bestowment of gifts, and, in someway, gets glory to himself thereby. But every talent is liable to abuse. If any man abuse them God will require it. Justice may be glorified, where goodness is neglected, and grace despised.

There is power with God to compel such use of his gifts as he requires. By overruling the degeneracy of fallen creatures, they often subserve the more mischievous. Gifts, under the influence his holy purposes. Princes who know him not, are often instrumental in executing his designs.--the Assyrian and Persian monarchs were formerly made to execute his judicial designs on other nations and on his people, though "they meant not so, neither did their hearts think so." Other potentates do the same, and in the same way. Yea God hath power to compel unwilling obedience to his known commands, and hath sometimes done it. Balaam was made to bless Israel and foretel their greatness, while yet the enemy of Israel, and of the God of Israel; and Jonah, to bear God's messages to Nineveh.

To be thus used of God gives no title to his favor. "When God had performed his whole work on Mount Zion," he punished the proud Assyrian whom he had used in the execution of his justice: And Balaam perished among the enemies of Israel. Service undesignedly performed, and that which is the effect of constraint, find no encouragement in revelation. "If I do this thing willingly, I have a reward; but if against my will, a dispensation is committed unto me; what is my reward then?"

III. Though it is lawful to covet earnestly the best gifts, there is a more "excellent way"--there is that which is more valuable, especially to the possessor--the grace which sanctifies the heart. If we have this grace the more gifts we possess the better--they are all consecrated to the service of God. If we have only gifts they may render us of grace, are beneficial, but under that of depravity, baleful in their effects.

Some pride themselves in the powers which they possess, and despise those of inferior abilities--some mistake gifts for graces, or the sure evidences of them. But the day is at hand which will correct mistakes, and exhibit every thing in its proper light. Then the humble followers of the Lamb, who pass through life unnoticed, or unknown, will be found written in heaven, and will be owned and honored, as the redeemed of the Lord. But those who neglect the grace offered in Christ, though they may possess the greatest powers--may speak with tongues of men and angels, and have all faith to the removing of mountains, will be denied of the eternal Judge, and sent away into everlasting punishment. Wherefore, _rejoice not, though the spirits may be subject unto you; but rather rejoice because your names are written in heaven_.

* * * * * *

SERMON XV.

Human Characters determined only by Divine decision.

1 Corinthians iv. 3, 4.

"But with me it is a very small thing that I should be judged of you, or of man's judgment; yea I judge not mine own self. For I know nothing by myself, yet am I not hereby justified: but he that judgeth me is the Lord."

Corinth was one of the principal cities of Greece. Enjoying every advantage of situation, it became rich and populous. Most cities in similar circumstances have become vicious. This became exceedingly so.

The religion of Corinth was paganism, which naturally led to sundry vices. Bacchus and Venus had there their temples and their votaries; and luxury, the child of affluence, led to vice generally. From such a combination of circumstances, the inhabitants, like the men of Sodom, "were sinners before the Lord exceedingly." It might be justly stiled, like Pergamos, "The place where Satan's seat was."

Yet God had much people in that city, which continue and labor in it, which he did for more than eighteen months. Nor did he labor in vain. He gathered there a large and flourishing church; which appears to have been enriched with a greater effusion of miraculous gifts, than any other of the primitive churches. The state of Corinth, where God had been unknown, and where superstition had reigned, might render this necessary in order to give success to the gospel. Miracles are adapted to arrest the attention of those who would be deaf to the voice of reason and regardless of proofs drawn from it. But those gifts were abused. They were made the occasion of pride, and of divisions: Which shews that there is nothing in the nature or miraculous gifts, which secures the proper use of them; that they are no evidence of renovation.

Though the apostle labored to great and happy effect in that city of the Gentiles, after his departure, deceitful workers went among them, and availed themselves of his absence to make divisions, and alienate their affections from him. This seems to have occasioned his writing the epistles addressed to them, which constitutes a valuable part of the sacred volume.

The calumnies of his enemies, and the effect which they had on the Corinthians, are alluded to in the text; which contains an expression of his feelings on the occasion.

In discussing the subject, we shall just glance at these matters, and add a brief improvement.

St. Paul's character, both as a Minister and as a Christian, was impeached by those enemies. They represented him as an unfaithful, or unskillful laborer in the gospel, and as one who was not a subject of divine grace.

This appears from his statement in the beginning of the context, and from the text. Let a man so account of us as of the ministers of Christ, and stewards of the mysteries of God. Moreover it is required in stewards that a man be found faithful, "_But with me it is a very small thing, that I should be judged of you, or of man's judgment, yea, I judge not mine own self. For I know nothing by myself, yet am I not hereby justified: But he that judgeth me is the Lord_."

The apostle here professeth himself "a minister of Christ and steward of the mysteries of God," and directs the Corinthians to consider him in that light; or as one put in trust with the gospel to teach its mysteries, inculcate its truths, urge its duties, and tender its supports.

The term _mystery_ is used in Scripture, to express things not discoverable by the light of reason, but knowable by revelation. It is also used to express incomprehensibles; which may be objects of faith on the credit of divine truth. The former is the more common sense of the term in the gospel, particularly in the passage before us, and generally in St. Paul's epistles. "We speak the wisdom of God in a _mystery_--the hidden wisdom, which God ordained before the world unto our glory; which none of the princes of this world knew; for had they known it they would not have crucified the Lord of glory. But it is written, Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him. _But God hath revealed them into us by his Spirit_."

The gospel plan of salvation was a _mystery_, a hidden _mystery_, till the gospel day. It was hidden from the prophets who foretold it; and from the apostles, till after Christ's sufferings and resurrection. They understood very little of it; knew almost nothing about it till after the ascension, when the comforter was sent down "to teach them all things, and bring all things to their remembrance." To them it was then matter of wonder. They had not been made to understand that Christ was to bear the sins of men--"that he was to suffer and enter into his glory:" And when he did suffer, "they knew not the Scripture, that he must rise again from the dead."

Another gospel _mystery_ was the calling of the Gentiles--that salvation was intended for them, and to be offered to them, in Christ, equally as to the natural seed of Jacob. "If ye have heard of the dispensation of the grace of God, which is given me to you ward; how that by revelation he made known unto me _the mystery_--which in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit: _That the Gentiles should be fellow heirs, and of the same body, and partakers of his promise in Christ, by the Gospel_, whereof I am made a minister." *

* Ephesian iii. 2-7.

These were some of the mysteries dispensed by this steward of the mysteries of God; who "shunned not to declare all the counsel of God."

He declared the deep things, which human reason could not have discovered; and those also which it cannot comprehend. These are to be found in Paul's teachings, as well as the plain things which are easy to be understood.

But the principal business of this "steward o the mysteries of God," was to open the way of salvation through a Savior, and shew that provision is made in him for the salvation of both Jews and Gentiles, and offered alike to those of every nation; and to lead men to the knowledge of themselves and the Redeemer, and teach them how they might be benefited by divine grace in him.

And while he acknowledged the obligations, of fidelity, he declared himself no way greatly affected by the judgment which might be passed upon him by his fellow mortals. _But with me it is a small thing to be judged of you, or of man's judgment_. An intimation that he was judged and censured by some of them. This was, doubtless, matter of notoriety at Corinth; but he little regarded it. It made no change in him, or in the manner in which he discharged the duties of his office. He was chiefly concerned to obtain the approbation of an higher tribunal that of his divine matter, the------dge of all. The judgment of fellow mortals did not move him--_He that judgeth me is the Lord_.

Not that he was wholly indifferent to the opinion entertained of him by his fellow men. Had be been so, he would not have undertaken his own defence as in these epistles, A measure of esteem was necessary to his usefulness in the ministry. Had all who heard him thought him the enemy of God, he could have done no good in it. Therefore his endeavor to rectify their mistakes. And the rather because he held the truth as it is in Jesus; so that in rejecting him, and the doctrines which he taught, they turned aside into errors which might fatally mislead them. But he did not wrong his conscience to please them, or depart from truth to gain their approbation--"Do I seek to please men? For if I yet pleased men, I should not be the servant of Christ." Had Paul been chiefly concerned to please men, he would have continued a Pharisee.

The person who would please Christ, while paying such deference to the opinions of men as fairly to weigh every objection against his faith or practice, and try them by the divine rule, must be careful to conform to that rule, whatever opinions may be entertained of him. Of the meaning of the rule he must judge for himself before God--"calling no man master." The reasons of his faith and practice, and his construction of the divine rule, he may lay before his fellow men, to remove the grounds of prejudice; but he must rise so far above their frowns a------atteries, as not to be influenced by them to disguise his sentiments, or counteract his own judgment of the law of God, of the gospel of Christ, or of the duties incumbent on him.

It is not by human judgments that we are to stand or fall. It is happy that this is the case; that the good man hath a judge more just and candid than his fellow servants; one who knows and pities his weakness, though he hath none of his own: "Let me fall into the hands of the Lord, for his mercies are great; and let me not fall into the hand of man."

But the apostle did not stop with a declaration that the judgment of others did not move him; he brought it home to himself: _Yea, I judge not mine own self. For I know nothing by myself, yet am I not hereby justified; but he that judgeth me is the Lord_. St. Paul had a witness in himself that he was sincere and upright before God--"Our rejoicing is this, the testimony of our conscience, that in simplicity, and Godly sincerity, not by fleshly wisdom, but by the grace of God, we have had our conversation in the world, and more abundantly toward you."

The same is the import of his declaration in the text--"_I know nothing by myself_--am conscious of no allowed wickedness--of no willful error, either in profession or practice." But he dared not to assert that he had made no mistakes--_yet am I not hereby justified_. He knew himself liable to error--did not "trust his own heart". _He that judgeth me is the Lord_--"his judgment is according to truth-- that will determine my character, and fix my doom."

The apostle could remember a time in which he had conscientiously done wrong. He had persecuted the church; killed Christ's disciples, and thought he was doing right; verily believed that he was doing God service!--Now he acted conscientiously in "preaching the faith he had once destroyed"--in the manner of his preaching it; and discharging every ministerial and Christian duty; though he was censured and calumniated by some, and suspected by others. He followed the light of his own mind, and determined to follow it; so to act as not to be condemned of himself. But he knew that the standard of rectitude did not follow his views, and vary with his judgment. "If his heart did not condemn him, he had confidence toward God; yet he knew God to be greater than his heart," and possessed of all knowledge; dared not therefore affirm that his judge would approve of all which he approved--_Yet am I not hereby justified--he that judgeth me is the Lord_.

IMPROVEMENT.

I. We See that censure may be incurred without neglect of duty, When Paul converted to Christianity, he was made an apostle, and ordered of the Redeemer to preach the gospel. He obeyed. He was guided in his work by the spirit of God; yet he was blamed by some, and suspected by others.

That Christ's faithful servants are slandered and reproached is not a new thing under the sun. It hath been common among men. And herein they are only made like their Lord. And shall they think it strange? "It is enough for the disciple that he be as his master, and the servant as his Lord. If they call the master of the house Beelzebub, how much more them of his household?"

When opposition and reproaches come from those who profess friendship to Christ they wound the deeper. This however, hath often happened. It happened to the apostle at Corinth, and elsewhere. If we witness that which is similar, we need not be surprized, as though some strange thing had happened.

II. Are we unjustly censured by our fellow servants, or reproached while in the way of our duty? We have here an example worthy our imitation. St. Paul was chiefly concerned to approve himself to God. We should be so too--should study to acquaint ourselves with the divine rule, and to conform to it; not disobeying God to please men.

Great care is requisite to know our duty. Enveloped in darkness, and biassed to error, it is often difficult to find out the right way. But we are not left without instruction. A rule is given us by which we may "judge of ourselves, what is right." Of that role we must judge for ourselves, and by it try ourselves. "To our own master we stand or fall." To obtain his approbation should be our chief concern. "If God be with us, who can be against us?"

III. Knowing ourselves fallible, it becomes us to maintain a jealousy over ourselves, and be constantly on our guard. We should consider, that though we do not sin wilfully, and our own hearts do not condemn us, _yet we are not hereby justified_. We are conscious that we have often, erred, and made wrong conclusions, when we did not design to leave the right way. We are liable to do the same again. Our eye should therefore be to God for direction and guidance--"That which I know not, teach thou me; if I have done iniquity, I will do no more."

This is the more necessary, because "the light which is in us may have become darkness." For there are those who "put darkness for light and light for darkness." Those with whom this is the case know it not; they flatter themselves and cry peace. "To the pure, all things are pure; but to them that are defiled, and unbelieving, is nothing pure; but even their mind and conscience is defiled." This often happens to those who for a time yield to temptation and go in to the ways of sin; they contract false principles, and judge by them, and probably sometimes live and die under the deceptive influence of their darkening power. None would dare to plead before the bar of Christ, that they were his disciples, "and had eat and drank in his presence," had they not been deceived into false views of duty, and mistaken apprehensions of the conditions of acceptance with him.

Judging well of ourselves doth not ensure justification at the bar of heaven. Our judgments of ourselves may be erroneous. If they are so, they will be reversed. We shall "be judged out of the books, according to our works;" not according to our false and deceitful views. _I know nothing by myself, yet, am I not hereby justified. For not he that commandeth himself is approved, but whom the Lord commendeth_.

* * * * * *

SERMON XVI.

Characters will be disclosed, and Justice awarded.

1 Corinthians iv. 5.

"--Judge nothing before the time, until the Lord come, who both wilt bring to light the hidden things of darkness, and will make manifest the counsels of the hearts; and then shall everyman have praise of God."

St. Paul having professed himself a minister of Christ, and steward of the mysteries of God, acknowledged the obligations of fidelity, and disclaimed anxious concern respecting the opinion entertained of him by his fellow men, because the Lord was his judge, here adds a caution, reprehensive of the censorious spirit of the Corinthians, who seem to have listened to his enemies, and given into their suspicions of the apostle. _Therefore judge nothing before the time_--

In the text we observe a caution against rash judging the characters of men--a declaration that they will be known when the Lord comes --and that some things commendable will then be found in all--then shall every man have praise of God. We observe--

I. A caution _against rash judging the characters of men--judge nothing before the time, until the Lord come_.

Civil judges may give judgment according to law and evidence, on those brought before them for trial--so may the church on those arraigned at her tribunal. These are necessary to the subsistence of civil and ecclesiastical communities; therefore ordered of God. It is another species of judging which is here forbidden; judging the characters of men, especially such as profess Godliness, and appear to act sincerely; pretending to determine their moral state, before the motives which actuate them are disclosed. This is judging before the time, and without evidence on which to ground a judgment; which the wise man observes to be folly and a shame to him who doth it.

This had been done at Corinth, by the enemies of the apostle; and hath been done by others in every age. There have ever been people who have dared to scatter their censorious decisions at random, according to the prevalence of humor, caprice, or prejudice; often to the wounding of the faithful; and rending of the body of Christ.

This occasions temporary mischief; but the day is coming when all those disorders will be rectified. The censurer, and the censured, will stand at the same bar, and be tried by the same Judge. Every wrong judgment will then be reversed, and every injurious suspicion be removed. For,

II. Every _man's character will be known when the Lord comes--who will bring to light the hidden sufferings of darkness, and will make manifest the counsels of the hearts_.

Many things necessary to determine the moral characters of men are hidden from mortal eyes. We are ignorant of _the counsels_ of the hearts--do not know their purposes and views. Without this knowledge, right judgment cannot be formed.

Our knowledge of ourselves is imperfect. For self knowledge we have advantages which we have not for the knowledge of others. We can turn inward, and contemplate the motives which govern, and the views which actuate us. But pride, passion, prejudice, or the corrupt bias, operating in ways unperceived, often blinds the mental eye, and renders us strangers at home. "Whoso trusteth his own heart is a fool.--The heart is deceitful above all things, and desperately wicked, who can know it?" It requires great attention to form a just judgment of ourselves--yea, to attain that self knowledge which is necessary for us. With regard to the knowledge of others, the difficulty is still greater. We can neither see the heart, nor know the thoughts and designs.

We are often at a loss for the motives which occasion things which fall under our observation. Other things which might cast light upon them, are hidden from us. But when the Lord cometh, the veil spread over secret matters will be removed. "There is nothing covered, that shall not be revealed, or hid that shall not be known." _The Lord will bring to light the hidden things of darkness, and make manifest the counsels of the hearts_.

How hearts will be opened to view, we know not. Perhaps when the veil of flesh is removed, minds may possess an intuitive knowledge of each other--be able to look into one another, as while in the body, they look into themselves. Here, this is mercifully prevented; but may be no longer necessary in another state of existence. It may be requisite, to that investigation of characters which we are taught to expect at Christ's coming. For it is the language of the text, and other Scriptures, that every impediment to the complete knowledge of each other, will then be done away; that no person's character will longer remain problematical. _The hidden works of darkness will be brought to light, and the counsels of the hearts made manifest_.

Astonishing scenes of wickedness will then, no doubt, be disclosed. Probably each one will discover things in himself which he had not suspected--depravity, unfairness, disingenuity, the bare suspicion of which by others, would be resented as affrontive.

When the prophet forewarned Hazael of the cruelties which he would exercise when he should be king of Syria, his nature seemed to revolt --he could not suspect himself capable of such enormities. "But what! is thy servant a dog?" But all was verified when he had ascended the throne!

But though a world of hidden iniquity will appear when the counsels of the hearts shall be made manifest. Good things will also be opened to view which had till that day been concealed--yea,

III. Some _things commendable will be found in all, Then shall every man have praise of God_.

All are sinners. "There is none good but one, that is God." Some "are sinners exceedingly." Some will continue such till they shall have time no longer--die as they have lived, and be sentenced to "have their part in the lake of fire--which is the second death."

But though numbers of this description will be found when the Lord comes, it is presumed that there will be none among them in whom there wilt be nothing commendable--who will never have done a praise worthy action.

When "every work is brought into judgment and every secret thing, whether it be good or evil," every thing commendable which hath been done by the wicked, will come into the reckoning. Nothing will be overlooked, because done by sinners. The prejudices inherent in mankind often render them blind to what is commendable in an enemy, and cause them to magnify his failings; but not so the Deity. God is perfect. "The way of man will he render unto him," whatever may be his general character.

The saints are not equal in virtue and the attainments of grace. Therefore the differences which will be made among them. When they shall stand before the Judge, their whole probation, with all its circumstances, will be reviewed, and every praise worthy purpose, desire and action will be considered and rewarded. On the other hand, every neglect of duty and every deviation from it will come into the account and make deduction from the weight of glory reserved for them.

And among the enemies of God, some will be found greater sinners than others--to have sinned longer--against greater lights, and to have been guilty of more and greater crimes. To such will be reserved the greater weight of woe. In order to these discriminations their whole probation will be considered. And in those on whom sentence of condemnation will pass, the righteous judge will take due notice of every pause which they shall have made in the ways of sin--of every instance in which they may have denied themselves, out of regard to the divine authority, though it may have been out of fear of God's judgments, and of every act of kindness done by them, to a fellow creature. Every thing of this nature, will be considered, and make some deduction from the punishment which would otherwise have been inflicted on them. The judge will pass nothing of this kind unnoticed, condemning the sinner to the same degree of suffering, as though it had not been found upon him. A cup of cold water given to a disciple of Christ, will not lose its reward. *

* Matthew x. 42.

"Herod feared John, knowing that he was a just man and an holy, and observed him; and when he heard him he did many things, and heard him gladly." Herod's punishment will not be, in every respect, the same, as though he had paid no attention to John's teaching. He will not be punished for refusing to hear John, when he did hear him or for refusing to do, what he did do, in compliance with his counsel: Though he will be condemned as, eventually the murderer of that holy man. His partial obedience might be extorted by fear; but this is preferable to disobedience; otherwise fear would not be urged as a motive to obedience. "Fear him who is able to destroy soul and body in hell." If preferable to disobedience, a difference will be made between those who obey from no higher principle, and those who disobey.

Here God certainly makes a difference between them. When Rehoboam humbled himself in the time of his affliction, "the wrath of the Lord turned from him that he would not destroy him: And also in Judah things went well." But his repentance was not unto life. The character given him at his death is that of a wicked man.

When Ahab, affrighted by the preaching of Elijah, as he was going to take possession of the vineyard of murdered Naboth, "humbled himself and walked softly:" God signified his approbation of his legal repentance and partial amendment, in preference to his former course; though he afterwards cut him off in his sins.

These are unequivocal evidences that partial obedience, though dictated by the servile principle of fear, is preferable, in divine estimation, to allowed disobedience. God makes a difference in his treatment of people here, on this account: suspends his judgments, and mitigates somewhat of their severity, where he sees this kind of relenting in sinners. If God doth this here, is there not reason to believe that he will do it hereafter: The rules of divine administration are doubtless uniform in time and eternity. Where he gives a comparative preference here, he will do the same hereafter. So we observe our Savior noting things commendable in some who did not belong to his kingdom. When the young ruler who came to inquire what he should do to inherit eternal life, declared that he had kept the commandments from his youth up, he was viewed with comparative approbation.--"Then Jesus beholding him, loved him." It is not conceivable that his partial conformity to the divine law had not made him to differ from those who had allowedly disregarded it--that his character was as bad as theirs--though he soon made it evident that the one thing needful was not found upon him. *

* Mark x. 17, &c.

Some suppose that the unrenewed can do nothing but sin against God _with all their might_--that every purpose of their hearts is _necessarily_ enmity against him, and all their volitions and actions determined opposition to his law and government: But we conceive that neither Scripture, nor experience justify the supposition--that were such their state, they would be in no degree, the subjects of moral government, and would not be addressed of God as moral agents.

Were mankind wholly given up of God, and his Spirit withdrawn from them, such might become their state; but this is not the case. The Holy Spirit strives with them. They are empowered to resist the Spirit, or cherish its influences. This is manifest from the divine exhortations addressed to them, and from their conduct. Sometimes they pause in the way to destruction--listen to counsels and warnings--do things which God requires, and deny themselves gratifications which are in their power, because God hath forbidden and threatened to punish them. The person is not to be found who hath not a witness in himself that this is the case.

Should we affirm that none, who are in a state of nature, can be influenced by sense of duty to deny themselves, or attempt obedience to God's law, it might give occasion to false hopes. Those, the general course of whose lives is opposition to God, sure that they sometimes deny themselves, and like Herod, do things enjoined from above, might flatter themselves that they were children of God, while belonging to another family, and that they should have peace, when there was no peace to them. _Yet_ when _the Lord cometh, who will bring to light the hidden things of darkness and make manifest the counsels of the hearts, every man shall have praise of God_.

God will overlook nothing commendable which may have been done by the vilest of the human race, while on probation; and some things commendable will be found in the most degenerated; though in many, the good will be found so low as to leave them on the whole, the servants of sin, and consequently to take their portion among the workers of iniquity.

REFLECTIONS,

I. The day is coming which will scatter the darkness or the present state. Here many things confound us. "We see but we understand not." We wonder sometimes at what God orders, and oftener at what be permits. The time approaches in which all these mysteries will be cleared up. We shall perceive wisdom and goodness in all the divine administration. Our wonder at providential regulations will terminate.

Now we often wonder at things done by our fellow men--are unable to discover the motives which actuate them--perhaps frequently mistake them. But this uncertainty will not be perpetual. The veil spread over these things will be removed when _the hidden things of darkness are brought to light and the counsels of the hearts made manifest_. Then, every hidden purpose will be laid open, and every secret counsel disclosed.

II. Vain are the attempts of mankind to conceal their crimes, or disguise their characters. For a time they may hide their nefarious views, and pass themselves for other manner of persons than they are; but it is only a temporary matter; all are hastening to an omniscient tribunal which will open every heart and life to general inspection. Every one will then be made to stand out, as he is to public view! "Some men's sins are open beforehand, going before to judgment; and some men they follow after. Likewise also the good works of some are manifest beforehand; and they that are otherwise cannot be hid." Hitherto there are secret sins, and mistaken characters; but ere long there will be neither. "Every man's work shall be made manifest, for the day shall declare it."

What folly then is hypocrisy? Every one would despise the delinquent, who, while passing to trial should impose on his fellows with protestations of innocence, when he knew the judge acquainted with his guilt, and that he would soon disclose it, and open it to public view. Such is the part acted by those who endeavor to hide their true characters while making their way to the bar of God.

III. These considerations, speak comfort to the righteous, and terror to the wicked. The sincerity of the former will ere long be made manifest. All the injurious charges brought against them, will appear to be injurious, and they will he cleared of every aspersion. Their integrity will be displayed, and they _will have praise of God_. Nothing they shall have done or suffered, out of regard to God will be forgotten or go unrewarded. Yea, their desires and purposes to honor him here, though ability or opportunity to carry them into effect might not be allowed them, will be proclaimed and rewarded. "God is not unrighteous to forget your work and labor of love"--"David did well that it was in his heart to build an house to God's name" --therefore the divine promise "to build him an house and establish the throne of his kingdom forever."

But the wicked who may have passed through life under the shades of darkness, been mistaken, perhaps, for the righteous, will rise at the great day, "to shame, and everlasting contempt." Their sins will then find them out. For "God's eyes art on the ways of man, and he seeth all his goings. There is no darkness, nor shadow of death, where the workers of iniquity may hide themselves." And all are written in God's book, and reserved to judgment; when he "will give to every one, according to his works. Woe unto the wicked, it shall be ill with him, for the reward of his hands shall be given him." This will be enough to make miserable. There needs no more than the withdrawing of mercy, and leaving justice to take its course. This will be the portion of those who neglect offered salvation. But,