Part 8

All these powers, virtues, and enjoyments, are thine; thine by the Free Gift of GOD in CHRIST JESUS, imparted to thee; and made thine, at the very moment the "Seed of the Woman" was inspoken into Adam's fallen nature. It is true, they are in an hidden state, and require the strongest exertion of thy will co-operating with thy Saviour, in calling them forth. They can only appear and manifest themselves, in proportion as thy will is given up to CHRIST, in proportion as thou diest to thine earthly nature, and its earthly desires, and becomest one Desire, one Will, one Spirit with thy REDEEMER. This is not a sudden and instantaneous work: the process is slow and painful. Many a right hand must be cut off; many a right eye must be plucked out; many a favourite passion must be sacrificed, many a weary step taken, many a temptation baffled, many a victory obtained against the devil, the world, and the flesh, before "all things are thine" by actual possession.

The combat is tedious, and the victory sometimes appears doubtful. But be not discouraged at this--darkness as well as light, doubt as well as assurance, weakness as well as strength, will help thee on thy way. Thy REDEEMER is perpetually watching over his own offspring; he eyes thee with ineffable compassion throughout thy whole progress, and renders all its vicissitudes subservient to thy real and eternal welfare.

Think not, that it is necessary to thy spiritual growth, that thou shouldst walk in perpetual sun-shine, beneath a clear unclouded sky. The howling winds, the beating rain, are equally necessary at times; and are as powerful and operative in spiritual, as in earthly vegetation. Through these, and worse than these, even the gloomy vale of the shadow of death, the invisible hand of an Omnipotent REDEEMER shall conduct thee safe to a region of uncreated light and glory, where eternal nature, in its essential and unchangeable splendors, manifests the Beatifying Presence of FATHER, SON, AND HOLY GHOST, in their full and undivided Trinity of Glory.

What though pain of body, and inward anguish of soul, should assault thee; what though disease should blast the bloom of health, and convulsion rack and rend thine earthly frame; what though death, with all his grim attendants, should knock at thy door, summon thee to relinquish all thy temporal prospects, and to enter at once into the world of spirits; this single reflection, that CHRIST has made "all things thine," will be sufficient to support thy sinking frame; nay, more, thou wilt rejoice in thy deliverance from the captivity of the body, look forward with transport into the Paradise to which thou art hastening, nor "cast one longing lingering look behind."

Such an address as this, from a minister of CHRIST, to a poor thoughtless sinner, I cannot but think, by the blessing of GOD, would have a more sure and certain effect upon his hardened heart, than all the terrors of eternal damnation, thundered, as is too frequently the case, with more than brutal violence and impetuosity against him. For such a method would open two things to his mind, which are equally necessary to be revealed to him, neither of which he can attend to in his present thoughtless condition, viz. the sin and vanity of his fallen life, and the comfort, happiness, and glory of his redeemed nature--one should never be opened without the other: it would only be probing the wound, without administring the restoring balsam. This method which I have mentioned, was that which our dear REDEEMER and his blessed Apostles always used; and if Christian ministers would more carefully tread in their footsteps, they might be sure of greater success: not perhaps in the way of extraordinary awakenings, violent convictions, and instantaneous joys; but in the still, calm, and soothing ways of the Gospel of Peace and Love.

We should never tell the sinner, that he is by nature under the bondage of the devil, the world, and the flesh, without acquainting him, that he has in him an High and Heavenly Nature, to which he would do well to attend, as to a Light shining in the midst of his darkness: When we point out the destructive consequences of sin, we should enlarge at the same time upon the delights of holiness, and the exalted privileges of those that follow it. Thus we should imitate the Apostle in my text, who, upon giving this advice to his Corinthian brethren, "Let no man glory in men," immediately adds this high and encouraging motive to their practice of it, "For all things are yours."

DISCOURSE XII. The Riches and Glory of the Christian.

1 CORINTH. CHAP. iii. VER. 21, 22, 23.

"THEREFORE LET NO MAN GLORY IN MEN: FOR ALL THINGS ARE YOURS; WHETHER PAUL, OR APOLLOS, OR CEPHAS, OR THE WORLD, OR LIFE, OR DEATH, OR THINGS PRESENT, OR THINGS TO COME; ALL ARE YOURS, AND YE ARE CHRIST'S, AND CHRIST IS GOD'S."

My former discourse from these words contained a general view of the Apostle's reasoning in this chapter. I observed, that this part of his epistle was occasioned by some envyings and jealousies which had crept into the Corinthian church, in consequence of an undue distinction and preference which different persons had shewn to different Apostles and Preachers of the Gospel; and that, in order to silence these controversies, the Apostle, after a variety of other excellent arguments, concludes with enumerating the high and distinguishing Privileges, to which the Corinthians themselves were called, in common with those very teachers, whose excellencies they were so injudiciously magnifying.

He tells them, that they ought not to "glory in men;" that is, to boast of the superior excellencies of this or that favourite Preacher, because "all things were theirs;" that by virtue of that Heavenly Nature, which they, as well as their teachers, inherited from JESUS CHRIST, the Second Adam, they were provided with a glorious inheritance, and invested with high powers and privileges, whereby this world, and every thing in it, was subject to their will, when in union and co-operation with the Eternal and Unchangeable Will of their REDEEMER: so that all personal distinctions among men, all personal admiration of their peculiar talents and most shining endowments, were beneath the character of such high-born souls, and ought not to come into competition with the Heavenly Graces of love, meekness, humility, mutual forbearance, condescension and peace, by which alone the dignity of their birth could be asserted, and the actual possession of their spiritual privileges known and ascertained.

I endeavoured likewise to explain to you, the glorious and comfortable meaning and import of this general proposition of the Apostle, "All things are yours:" and shewed, by several similitudes and observations, that this was not only applicable to the Corinthians, and the most effectual motive that the Apostle could make use of, to disengage them from their narrow and carnal notions and jealousies, but that it is equally applicable to all men, at all times, and in all places and circumstances; and the most effectual method that a Minister of CHRIST can make use of, to awaken thoughtless sinners, and engage them to pursue the things that belong to their peace.

Let me now, therefore, entreat your attention, whilst I enter upon the consideration of those particular Privileges, which are enumerated under this general head.

As the immediate design of the Apostle, upon this occasion, was to put an end to that strife and division, which subsisted among them from the attachment of different persons to different preachers, so the first Privilege he mentions, is this, that in whatever light they might confider the matter, these Apostles and Preachers were nothing in themselves, but were furnished with peculiar talents and endowments for the service of their brethren: they were "theirs," because instruments in the hands of Heaven, to awaken their attention, and engage their pursuit of real spiritual knowledge and happiness; and they were only to be considered in this light, without any other personal respect and veneration, than that which their character, as instruments, might claim: for "all things are yours; whether Paul, or Apollos, or Cephas."

That this is a true and just representation of the Apostle's design, we may learn from his reasoning in the preceding part of the chapter. He charges them with acting under the immediate influence of earthly and carnal motives; and though he had adapted his preaching to their slender capacities, though he had fed them with milk, as being yet in the Rate of infants, and incapable of receiving or digesting the strong meat of the great and glorious mysteries of the Gospel, yet they did not profit even by this; for they had acquired no new spiritual strength from thence; nay, they not only remained in their infant state, unable to bear a further revelation of Gospel Truth, but gave themselves up again to the principles and dictates of corrupt nature. "Ye are yet carnal: for whereas there is among you envyings, and strife, and divisions, are ye not carnal, and walk as men?--For while one faith, I am of Paul, and another I am of Apollos, are ye not carnal? Who then is Paul, and who is Apollos, but ministers, by whom ye believed, even as the LORD gave to every man? I have planted, Apollos watered; but GOD gave the increase. So then neither he that planteth is any thing, neither he that watereth, but GOD who giveth the increase. Now he that planteth, and he that watereth, are one." As if he had said:

I am truly sorry, O Corinthians! to find that such unexpected animosities have risen among you: they are too flagrant proofs of your deviation from that path of Gospel Truth and Love, into which you had but just entered. Certain, indeed, it is, that I have laboured among you with unceasing vigilance and care; and "by the Grace of GOD that was given me," have planted a Church of CHRIST in the midst of you. The glad tidings of the Gospel were sent from my lips to your awakened hearts: you were taught to see, and feel, and relinquish the vanity and corruption of your fallen life, and to look for and experience the birth and growth of an Heavenly Nature within you. To this Heavenly Nature, I administered much mild and gentle food and nourishment, as I knew was best suited to its tender opening state. In this situation I left you to the Grace of CHRIST, and the affectionate labours of those other Apostles and preachers; who seconded my ministry among you. The labours of Apollos and Cephas were as necessary to your growth in Grace, as mine: for as ye "are GOD'S husbandry, as ye are GOD'S building," so GOD hath bestowed different talents and endowments on those several labourers or workmen, whom he chooses to employ for the culture of his vineyard, and for the progress and completion of his great spiritual edifice. "We are all, therefore, labourers together with GOD:" We have all our different tasks allotted us by the great Husband-man and Master-builder, under whom we labour, and from whom alone we receive strength and wisdom to execute his will. My business was to plant, Apollos's to water; but what could it avail to plant or to water, unless GOD gave the increase? The Sun of Righteousness must shed his genial light and warmth, and the Divine Spirit must breathe its refreshing gales upon the tender plants, or they will wither and die. "He that planteth, and he that watereth, therefore, are one," united in the same blessed work. The culture, growth, and perfection of the plant, are equally the care and concern of both, though their business or employment in this work be different. Paul, and Apollos, and Cephas, are only "ministers, by whom ye believed, even as the LORD gave to every man," and prospered their several labours. Paul, and Apollos, and Cephas, are yours: they are equally concerned, and equally laborious, for your Growth in Grace, though their particular talents and exercises may be different. Away then with your vain and unchristian distinctions! for the planter, and the waterer, are equally necessary, and equally estimable. Consider them always in these characters; entertain an equal love and respect for them all; and beg of your Heavenly Father to give increase to their respective labours."

I need not take up your time,--my brethren, in endeavouring to ascertain the peculiar and characteristical gifts of these several Apostles: this would neither augment, nor diminish the weight of the argument. Whatever these gifts were, they were not their own, but only intrusted to them by JESUS CHRIST, for accomplishing his own wise and salutary purposes towards the children of men. Some might be eminent for one kind of usefulness, and some for another. But it is probable, that those who possessed such talents, as most captivated the attention and affections of animal nature, were most followed; and this merely on account of the talents themselves, without any respect to those spiritual salutary truths, which, through them, were intended to be conveyed to the hearers.

This conduct, however, is not peculiar to the Corinthians. The same evil carnal principle, that raised so many unchristian animosities in that infant church, has ever since been working in every part of Christendom. It is the fatal source of all that variety of sects, opinions, and doctrines, into which the outward church has been, and is still, sadly divided. But Truth is One--it has been so from the beginning, and will continue so for ever. The different sentiments and conceptions of mankind about Truth, can no more alter its nature, or make it cease to be what it is, than the looking through a variety of glasses of different colours, forms, and densities, can change the real colour, form, and proportion of objects. Every man admires and esteems his own glass most; and not content with this, quarrels with his neighbour, because he does not make use of it as well as himself. This is but too true a picture of the present state of Christianity--while its professors are disputing and differing about their own peculiar opinions and notions of Truth, which are no better than the glasses through which they contemplate it, they lose sight of the fair and beauteous object itself.

The ministers of JESUS CHRIST ought to have but one end in view, and that is, the conversion of hearts to his Redeeming Love. Their talents for this great work may differ as much as their persons; but by this diversity of gifts, they are better enabled to do the different kinds of work that are necessary to be done in their master's vineyard. They should be careful, however, not to run before they are sent, not to intrude upon the labours of their brethren, but be content to be employed in a way suitable to their peculiar talents, and in the field which Heaven hath assigned them. He that planteth, should be sent out only to plant; he that watereth, to water; he that giveth milk, should continue to give it till he has something stronger to give, and his hearers are better able to receive it. At the same time, neither he that planteth, nor he that watereth, neither he that giveth milk, nor he that giveth strong meat, should interfere with, depreciate, or counter-act each other's peculiar work; but rather should faithfully and lovingly co-operate, each in the use of his particular gifts and experiences, to edify and perfect the body of CHRIST.

Were ministers thus tender, charitable, affectionate, and helpful to each other; were they truly fellow-labourers in CHRIST; it is more than probable, that there would be less divisions and jealousies among the people. Much depends, under GOD, upon their prudence and-forbearance with respect to each other: and though such is the corruption and perverseness of human nature, that the closest union among themselves may not entirely prevent disputes among their hearers (as was the case at Corinth, though the Apostles did, no doubt, affectionately harmonize in all their labours) yet such an union would have a great tendency to heal or disperse them.

But how dreadful must be the consequences, when any ambitious aspiring preachers do themselves raise and foment these divisions; when they limit the Mercies of JESUS, and call upon men to join and associate themselves to their particular sect or party; as if the streams of Spiritual Life had left every other channel which Providence had opened, and, by their direction, taken entirely to one of their own construction! If a preacher of this class happens to possess any popular talents, he is capable of abusing them to great mischief--to impose his own doctrines and opinions upon the ignorant multitude, by first captivating their passions, and then leading their judgments and consciences as he pleases. Many a soul has been awakened, indeed, under such preachers, but few have attained to any solid or substantial piety. Their minds have been kept in bondage to certain peculiarities of doctrine and practice, but their hearts and wills have never been surrendered to their true and only Master JESUS CHRIST. They have blindly followed the commandments of men, of their clamorous and enflamed leaders; but have neglected the weightier matters of Love, Peace, and Spiritual Union with CHRIST and all true Christians. Paul, Apollos, or Cephas, they are ready enough to magnify and extol: but the Master of Paul, Apollos, and Cephas, they too easily forget--their attention and affections are too much engaged by the instrument, to observe and adore the Hand by which it is, or ought to be, directed.

To conclude this head: As the best of teachers, even the Apostles themselves, found it so difficult to controul the passions and prejudices of men, and disengage them from partial distinctions and preferences among their ministers; how careful should all ministers be, to inculcate the Apostolical doctrine contained in this chapter, upon their hearers! to caution them against depending upon, or glorying in man; against trusting to the piety, zeal, or elocution, of the most liberal teachers, and much more against giving up their consciences to those, whose views are partial and confined, and who publickly avow them to be such, by endeavouring to draw a deluded multitude into the narrow limits of their own misguided sect. How often should they remind their hearers, that they are no more than their servants, men of like passions with themselves, though selected by Divine Providence to convey the glad tidings of Salvation to their hearts: that they can, at most, but plant and water; nor even this, without the continuance of Divine assistance; but that it is to GOD alone they must look for the increase!

O my brethren! let these truths sink deep into your hearts. Without a thorough conviction of them, all the preaching in the world will be of no service to you. You may hear a sermon every day, and every hour in the week, and be as far from CHRIST as ever, if you continue to depend upon preaching and preachers alone for your salvation. The utmost they can do, is to direct you to CHRIST. Regard them only when they give you this advice. Value them not for their natural or even spiritual endowments; you may be deceived in both. The surest and most profitable way you can take, is to consider them as mere planters and waterers; and to follow them, so far only as they follow CHRIST.

DISCOURSE XIII. The Riches, Privileges, and Honours of the Christian.

1 COR. CHAP. iii. VER. 21, 22, 23.

"THEREFORE LET NO MAN GLORY IN MEN: FOR ALL THINGS ARE YOURS; WHETHER PAUL, OR APOLLOS, OR CEPHAS, OR THE WORLD, OR LIFE, OR DEATH, OR THINGS PRESENT, OR THINGS TO COME; ALL ARE YOURS, AND YE ARE CHRIST'S, AND CHRIST IS GOD'S."

The scope and design of the Blessed Apostle in this passage of his epistle, together with the true meaning and import of his general proposition, "All things are yours," hath been already explained in my first discourse from these words. In my second discourse, I entered upon the consideration of those particular privileges of the Christian, which are enumerated under this general head: And as the first of these privileges had a more immediate and striking reference to the great end he here had in view, which was to convince the Corinthians of the sin and folly of attaching themselves to particular and favourite preachers; I enlarged upon this head, and endeavoured to prove, that Paul, and Apollos, and Cephas, and all other ministers of the Gospel, were no more than the servants of their brethren; that they were "theirs" by a particular privilege, inasmuch as their office, their labours, talents, and several endowments, were entrusted to them for no other purpose, but that God, through them, might communicate "the unspeakable riches of his Grace" to the whole body of Christians. In this character, and in this alone, they were all equally entitled to their esteem and love, but not to any personal preference, or undue exaltation of one above another.

Not content with this, however, the good Apostle, under the full inspiration of Divine Truth, and the glorious enlargement of Divine Love, breaks forth into a further declaration of those still higher privileges, to which the meanest member of the church of CHRIST is equally and in common entitled, with the greatest and most advanced believers: not only "Paul, and Apollos, and Cephas, are yours; but the world, and life and death, and things present, and things to come: all are yours, and ye are CHRIST'S, and CHRIST is GOD'S."

"The world is yours!"--Is it so, thou Blessed Apostle? Alas! this strange assertion seems not to be confirmed, either by thine own experience, or the experience of thy fellow-labourers; or of any of those, who have since trod in the footsteps of thy Suffering Master. If bonds and imprisonments, if stripes and persecutions of various kinds, if cruel mockings and insults, if outward and inward tribulations might be admitted as proofs of their having the world in their power, these, alas, will not be found wanting. Sad privilege, indeed! Wretched consolation! to be told that misery is our portion, and that distress and affliction are the Christian's birth-right!--Let us, however, endeavour to solve this seeming paradox, and reconcile the Apostle's declaration with the common experience of Christians.

Whence was it, O Christian! (for I now appeal to the real sensibilities of every believing soul that has tasted of the Good Word of GOD) whence was it, that thou hast acquired that power and dominion over the world, by which thou canst sustain its adversity and prosperity, its evil and its good, with equal calmness, fortitude, and complacency--for this is that power and dominion, by which alone the world becomes thine! Was it not by those very sufferings, which seem so diametrically opposite to this triumphant state? Thy victory rose from thy defeat; thy consolation, from the depth of thy distress; thy conquest of the world, from its conquest of thee.--Yea, the world furnished thee with arms against itself. Every new affliction gave thee some new acquisition; every sigh, every tear, vanquished some mortal foe.

Bonds and imprisonments, scourging and insults, hunger and thirst, cold and nakedness, war, pestilence, and shipwreck, and all the dire vicissitudes which the world can bring upon us, serve no other purpose than to subdue the pride, envy, covetousness, and wrath of our fallen life; to open the eyes of our inward man, and teach us to look upon this world in its proper light, to fly its visionary pleasures, and support with patience its substantial miseries.