Part 9

The prophet, in the opening of the chapter, thus remonstrates with them: “What mean ye, that ye use this proverb concerning the land of Israel?” (concerning the evils with which it is afflicted,) that ye say, in the language of accusation and reproach, “the fathers have eaten sour grapes and the children’s teeth are set on edge?”—thereby meaning, that the present generation are unjustly punished for the transgressions of their forefathers. “As I live, saith the Lord, ye shall not have occasion to use this proverb any more in Israel.” I will make so visible a discrimination between the righteous and the wicked, between those who tread in the steps of their wicked progenitors, and those who take warning by their examples, that you shall not have any further occasion to use this proverb amongst you.

The Jews, in this as in many other instances, misunderstood and perverted the dispensations of the Most High. God had declared, that He would “visit the sins of the fathers upon the children,” and that He “would shew mercy unto thousands of those that loved Him;” from which they inferred, that worldly calamities, in the one case, and prosperity in the other, constituted the sole recompence, which they were severally to expect: they supposed, that when a nation was punished, on account of the general depravity, no respect was had to the different merits of individuals, of which that nation consisted; and that, when a people were prospered and exalted, as the reward of righteousness, they were all, of necessity, the objects of divine favour. Whereas, these temporal rewards and punishments formed but a part of the dispensation, under which they were placed. God had far other means in store, to bless the faithful and to afflict the transgressor. Under every visitation, His unerring eye could discern between the evil and the good; the one, however prosperous in a worldly point of view, He could mortify and humble; and the other, in whatever evil they might be involved, He could favour and bless.

But there was still another consideration, to which the Jews, though they practically disregarded it, were specially directed; a consideration, which might have taught them, how the seeming irregularities, of which they complained, would be completely rectified; it was that of a final judgment, of a world to come. Their prophet Isaiah expressly says of the transgressors, that “their worm shall not die, neither shall their fire be quenched.” {192a} And Daniel more particularly intimates the awful difference between the conditions of the righteous and the wicked in a future state; “many of them that sleep in the dust of the earth shall awake: some to everlasting life, and some to shame and everlasting contempt.” {192b} But the Israelites “had eyes and saw not, ears and heard not;” {193a} they listened only the temporal promises of God, and excluded from their minds the prospect of a final retribution, of a kingdom to come. The prophet awakens them to this consideration in the 4th verse, “Behold, saith the Lord, all souls are Mine:” as they are all equally My creatures, so My dealings with them shall be without prejudice or partiality; “The soul that sinneth, it shall die:” this denunciation could not possibly be understood of temporal death; for that, they knew, must pass equally upon all: it must relate to a final execution of judgment, to future misery and destruction. The Jews were familiar with this form of speech and this application of it: of wisdom it is said, “They that hate me, love _death_.” {193b} “There is a way that seemeth right unto a man, but the end thereof are the ways of _death_.” {193c} A similar mode of speech, we may observe, frequently occurs in the New Testament also; in which we continually find expressions and figures borrowed from the Old: “If ye live after the flesh, ye shall die; but if ye, through the spirit, do mortify the deeds of the body, ye shall live.” {194a} And, in the book of Revelation, mention is made of the _second death_; {194b} a term which was in use among the Jews themselves, though not found in their inspired writings. And in the same sense, we shall perceive, the figure is repeatedly employed in the chapter before us.

The prophet therefore vindicates the justice and equity of God on two substantial grounds: he directs his murmuring and rebellious people to consider, that they were visited with calamity for their own transgressions, as well as for those of their forefathers; and he refers them to the future and final judgment of the Almighty, in which the prosperity of the wicked and the sufferings of the righteous alike terminate; in which both shall receive their just and everlasting recompence. “The son shall not bear the iniquity of the father, neither shall the father bear the iniquity of the son; the righteousness of the righteous shall be upon him, and the wickedness of the wicked shall be upon him.” “Have I any pleasure at all that the wicked should die, saith the Lord God, and not that he should return from his ways and live?” {195}

The passages last mentioned may introduce to our notice two considerations, most distinctly and forcibly stated in the latter part of this chapter, in both of which we are very deeply and peculiarly interested; they are these; that if the wicked repent of their evil ways and turn heartily to God, they shall be forgiven and received into His favour; but that if the righteous fall away, they shall be condemned and perish: on the one hand, there is ample encouragement to the sinner to return; on the other, an awful admonition, to the righteous, of the necessity of perseverance unto the end. How gracious the instruction in either point of view! If it were not for the heavenly assurance of the offer of pardon to all, without partiality or exception, many a flagrant transgressor, when brought to a sense of his sin and shame—his conscience pierced with the remembrance of so manifold offences against a just and holy God, his soul over-burdened with the load of guilt—might sit down disconsolate and despairing in the shadow of death: and if it were not for a warning voice, bidding them, as they hope for salvation, to persevere, the righteous, when assailed by temptation, might at length be induced to yield, under a presumption, that their former obedience, that the good deeds they had already performed, would turn the balance in their favour, and procure for them acceptance at the tribunal of God, though they were ultimately found in the way of evil. Into this error the Jews had actually fallen; and do, as it is affirmed, continue unto this day; and others might “follow their pernicious ways.”

Each of the important doctrines, which we are now considering, is declared by the prophet in the most explicit and unequivocal terms. “If the wicked will turn from all his sins that he hath committed, and keep all My statutes, and do that which is lawful and right, he shall surely live, he shall not die. All his transgressions that he hath committed, they shall not be mentioned unto him: in his righteousness that he hath done, he shall live.” {197} None of his former transgressions shall exclude him from the privileges and blessings of God’s people; he shall be freely and fully received, without reproach, into a gracious covenant with his God. This condition of acceptance manifestly implies a vital belief in the sovereignty and mercy of God; for without this, none would be encouraged to turn unto Him with the hope of forgiveness and favour: “He that cometh to God must believe that He is, and that He is the rewarder of them that diligently seek Him.” {198a} “The just shall live by his faith;” {198b} and the duties which the prophet prescribed to his people, as the means of saving their souls alive, were evidently regarded by him as the fruit of that faith. Thus, therefore, they were left without excuse; no longer able to say, “that the way of the Lord was not equal;” for so far from having decreed to involve them all in the same indiscriminate punishment, He was willing, nay desirous, of admitting into His favour even the most disobedient and abandoned amongst them. Although in a state of miserable bondage, He would either “break their bonds asunder,” and provide them with a place of refuge; or He would make their bodily afflictions minister to the well-being of their souls. If the light of His countenance shone upon them, happy was their lot in the darkest hour of suffering and privation: and if they did not live to enjoy a restoration to the privileges of their own land, still might they rejoice, in the prospect of being restored to their forfeited inheritance in the mansions of eternal peace. Would they but forsake the idols, after which they were gone astray, and turn to “love the Lord their God with all their heart and soul and strength,” “ceasing to do evil, and learning to do well,” though “their sins were as scarlet, they should be as white as snow; though they were red like crimson, they should be as wool.” {199} Surely none but the obstinate and rebellious, none but the hardest and most ungrateful heart, could complain of the dealings of God. Wonderful indeed was the patience which had borne with them so long; adorable the mercy which was still held out for the encouragement and return of a backsliding people.

Under the gospel dispensation, the same gracious doctrine is yet more fully revealed. “If any man sin, we have an Advocate with the Father, Jesus Christ the righteous.” {200a} “If we confess our sins, He is faithful and just to forgive us our sins, and to cleanse us from _all_ unrighteousness.” {200b} “The Lord is long-suffering to us-ward, not willing that any should perish, but that _all_ should come to repentance.” {200c} Texts indeed there are without number of the same merciful import; and numerous also are the examples, recorded in Holy writ, in which the Saviour vouchsafed His loving kindness and favour to the weary and heavy-laden sinner; “seeking and saving those that were lost;” and thus affording us the most ample assurance of the truth of His own gracious promise, “Him that cometh to me I will in no wise cast out.” {200d} Are there any amongst us, my brethren, who have not yet made their peace with God; any, whom Satan hath hitherto held fast in “the gall of bitterness, and the bond of iniquity;” who feel the wretchedness of their condition here, and are alarmed at the expectation of what may come hereafter? May “the goodness of God lead them to repentance!” However deep and dangerous the wounds which sin has made in their hearts, there is “balm in Gilead,” if they will earnestly seek it, and apply it to their souls: their offended Lord is still “waiting to be gracious;” and though they have been prodigally wasting his bounty in riotous living, yet if they be at length pierced to the heart by the misery to which it has brought them, and be truly desirous of returning to their peaceful home, and be ready, with all humility and contrition, to acknowledge their unworthiness, and to seek again the divine favour, from which they have been so unhappily estranged, then they will be received even with welcome; if but one sinner return, there “will be joy in heaven;” and the family of the blest will hail his reception; and his wanderings shall be mentioned no more. “Awake thou that sleepest and rise from the dead, and Christ shall give thee light.” {202}

But let not this gracious offer of mercy be abused; let it not act as an encouragement to a continuance in sin, under a notion that transgressions, however multiplied and aggravated, may be, at any future day, repented and forgiven. The grace of repentance, like every other good gift, cometh from God; and the proffered mercy, which is long and obstinately rejected, may be, and often is, withdrawn. If we will not hear, while the Almighty now speaks; if we will not answer, while He is now calling, “the ear may become heavy that it cannot hear,” and we may be left to perish in our sins. One word more; think of the many sudden departures; you are not without awakening and awful examples; your eye may be closed in death, while it is turned away from your God; or if you should be permitted to experience a few days’ alarm, God alone knows what effect it may produce upon the heart. Seek Him “in health and wealth;” the work is of amazing magnitude and everlasting importance; it demands all your vigour, all the unclouded faculties of your soul.

And let those who have embraced the blessed gospel, in sincerity and truth, who are believing in the name of Jesus for salvation, and “are fruitful in every good word and work,” ever bear in mind the absolute necessity of persevering in the good and holy cause. For of what service can it be, to begin the race with animation, and to pursue it, for a season, with ever so great activity, if they loiter before the end, and relinquish their exertions “for the prize of their high calling?” “When the righteous turneth away from his righteousness and committeth iniquity, and doeth according to all the abominations that the wicked man doeth, shall he live? All his righteousness that he hath done shall not be mentioned; in his trespass that he hath trespassed, and in his sin that he hath sinned, in them shall he die.” Here also we must allow, that “the way of God is equal.” {204} For surely it argues the most depraved and abandoned state of mind and heart, to depart from our God and our Redeemer, after having been once convinced of the truth and the blessedness of His holy religion; having “tasted how gracious the Lord is,” having experienced the guidance and comfort and support of his all-powerful spirit, having had our “hopes full of immortality,” having enjoyed a foretaste of the happiness of heaven, after all to fall away, and prefer to these exalted objects, the miserable pleasures, the base indulgencies, the perishable possessions of earth! A change so disastrous must reduce the understanding and heart into the worst condition of which they are capable. It is the evil spirit, which had been once cast out, returning to his abode, with seven other spirits more wicked than himself, and dwelling there, as in a settled home, and the last state of that man is worse than the first. {205a} The Apostle represents the matter to us in this light: for so difficult is it for a person, in such a state, to be worked upon by any consideration, that he describes it, in his strong language, as an actual impossibility: “it is impossible, (he says) for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost, and have tasted the good word of God, and the powers of the world to come, if they shall fall away, to renew them again unto repentance;” {205b} and then he adds the reason, “seeing they crucify to themselves the Son of God afresh, and put Him to an open shame;” they maintain the horrid principles and character of those who “crucified the Lord of glory;” they deliberately renounce his friendship, and become “enemies to the cross of Christ;” they cast a shameful reproach upon Him, infinitely greater than it is possible for those enemies to do, who were never admitted into the privilege and happiness of His favour. Fain would we hope, that this is a case of rare occurrence; but it is possible, or why should the prophet and Apostle have represented it? “Therefore, let him that thinketh he standeth, take heed lest he fall;” {206a} “let him give all diligence to make his calling and election sure.” {206b} “The just shall live by his faith: but if _that man_, (however faithful and just he has been) draw back, my soul shall have no pleasure in him;” {206c} this is the proper translation of the passage. God Almighty of His infinite mercy grant, that the words which follow this text, addressed by the Apostle to the faithful disciples of old, may be realized by all of us here; “we, (says he,) are not of them who draw back unto perdition; but of them that believe to the saving of the soul.” Pray to God without ceasing for grace to persevere: His Holy Spirit, if sought and cherished and used, will enable us to be faithful and to overcome, will “make us more than conquerors, through Him that loved us.” {207a}

In conclusion then, I ask, “is not the way of the Lord equal?” And of those, who presume to arraign it, are not the ways unequal? Equal and merciful do all the ways of God appear, whenever they can be traced; equal and merciful they are, whether they can be traced or not. “O man, who art thou that repliest against God?” {207b} “Shall not the judge of all the earth do right?” {207c} Humble thyself, and accept His proffered mercy: Hear His words; “Look unto Me, and be ye saved, all the ends of the earth: for I am God, and there is none else.” {207d} Salvation is all that the sinner can desire; and surely he can repose, without doubt or distrust upon the all-wise, all-merciful, omnipotent God. Understanding and experiencing, in so many instances, the divine wisdom and mercy, we can have no difficulty in believing, that God “doeth all things well.” “He that spared not his own Son, but delivered Him up for us all, how shall He not with Him also freely give us all things?” {208a} Most unreasonable, most ungrateful would it be to question or complain. No true believer does so: he is thoroughly convinced of the truth of God’s word, and the equity of God’s dealings and dispensations. This is his concern, this the great purpose resting in his soul, to be reconciled to God in His own appointed way; to be made an inheritor of His eternal kingdom. He knows, and it is enough for him to know, that “the grace of God, which bringeth salvation, hath appeared to all men;” {208b} he believes, and he acts upon the belief, that “the blood of Jesus Christ cleanseth us from all sin;” {208c} he seeks to “wash and be clean,” and faithfully waits for the promised blessing: “Verily there is a reward for the righteous; verily He is a God that judgeth the earth.”{208d}

SERMON XII. THE NEW MAN.

EPH. iv. 24.

_That ye put on the new man_, _which after God is created in righteousness and true holiness_.

IN treating of these words, it shall be my first object to explain their real nature and import. St. Paul has been describing, in this chapter, the character of the unregenerate Gentiles, who “walked in the vanity of their mind, having the understanding darkened, being alienated from the life of God through the ignorance that is in them, because of the blindness of their heart.” And this description applies, with almost equal force and truth, to a considerable portion of those who have “named the name of Christ:” though they acknowledge with their lips the truth and obligation of the christian religion, they still “walk in the vanity of their minds.” As to any saving view of the truth, “the understanding is _yet_ darkened:” and though their ignorance be removed, with respect to a revelation of the divine will, they are as far as ever from “the life of God;” though the mind is enlightened with the knowledge of the fact, the blindness of the heart remains.

The Apostle proceeds to say of his Ephesian converts, “but _ye_ have not so learned Christ”—“if so be, that ye have heard Him” (or rather, as the phrase may properly imply, _forasmuch_ as ye have heard Him) “and have been taught by Him as the truth is in Jesus.” And what had they heard, as necessary to their salvation by His name, and what is the truth they had been taught?—“that ye put off, concerning the former conversation (the former life and conduct), the old man, which is corrupt, according to the deceitful lusts” (the worldly principles and the sinful habits above described, to which you were addicted before your conversion); and “be renewed (or made new) in the spirit of your mind; and that ye put on the new man, which after God is created in righteousness and true holiness;” the change thus produced being so great and important as to be compared to a new creation; the inner man being totally different from what he was before. It is said, moreover, that the new man “is created _after God_ in righteousness;” this is fully explained by the same Apostle, in his Epistle to the Colossians, where he is treating on the same subject; he there speaks of the converts being renewed “after the image of Him who created them.” {211} At the creation of Adam, God is represented as saying, “Let us make man in our image, after our likeness,” that is, in perfect innocence and purity. Thus was Adam formed, perfectly upright and holy: by disobedience his nature was changed; he became sinful and unholy; and this change was entailed upon all his posterity. The object, therefore, of the new creation is to restore in us, as far as we are now capable of it, that image of divine righteousness, which man lost by the fall. On considering, then, the holy nature of God, we are at once made acquainted with that change, in the natural man, which the gospel teaches and requires; we are brought to perceive and acknowledge that “true holiness,” which as Christians we are bound to desire and attain.

The same truth may be said to have been substantially revealed to the servants of God under the old dispensation: there is no express mention indeed of a new creation of the individual; but the prophets every where assert, what is similar in effect, that no wicked person, without hearty repentance and an entire change of character, must expect the divine favour. To this purpose is the language of Isaiah: “Wash you, make you clean; put away the evil of your doings from before mine eyes; cease to do evil, learn to do well.” {213a} The unclean and unrighteous cannot stand before God. “As I live, saith the Lord God, (by the mouth of Ezekiel) I have no pleasure in the death of the wicked, but that the wicked turn from his way and live; turn ye, turn ye from your evil ways; for why will ye die, house of Israel?” {213b} The prophet thereto plainly intimating, that notwithstanding all that goodness and long-suffering of the divine nature, which is expressed in a most compassionate invitation, and is confirmed even by the solemnity of an oath, yet if sinners did not “turn from their evil ways,” there was no remedy, but they must die. And the same prophet on another occasion, uses language very similar to that of the text; “I will put a _new_ spirit within you, and I will take the stony heart out of their flesh—that they may walk in my statutes and keep mine ordinances, and do them, and they shall be my people, and I will be their God.” {214a} Agreeably to this, the same people are subsequently exhorted, to “cast away from them all the transgressions whereby they had transgressed, and to make them a new heart and a new spirit.” {214b} However therefore, the New Covenant doth exceed the Old, with regard to the clearness of its manifestations, and its fuller dispensations of grace, yet are there in both of them the same consistent terms of reconciliation and salvation for rebellious man; in both are injoined the same purity of spirit, and integrity of character; this is the plain, uniform, infallible intimation of both, that “without holiness no man shall see the Lord.” {214c}