St. Paul’s Description and Salutation of True Christians
Paul, called to be an Apostle of Jesus Christ through the tvill of God, and Sosthenes our brother, unto the Church of God which is at Corinth, to them that are sanctified in Christ Jesus, called to be saints, with all that in everyplace call upon the name of Jesus Christ our Lord, both their s and ours: Grace be unto you and peace, from God our Father, and from the Lord Jesus Christ.
Had man retained the innocence in which God created him, the inhabitants of the world would have been all united in the bonds of charity: each would have found in his fellow-creature an aflectionate friend. Men of different countries would have scarcely needed an introduction to one another’s acquaintance; and the meeting of strangers with one another would have been an occasion of mutual delight.
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But, alas! sin has changed the face of thmgs! Such is the condition of mankind, that an unreserved communication with them is become impossible. Whatever romantic notions we may have entertained at the out-set of life, a very short acquaintance with the world is suflicient to convince us of the necessity of reserve: for, amidst the general duplicity and inordinate selfishness of men, we are liable, without being in some degree upon our guard, to become the dupes of treachery. So long, therefore, as men continue to act upon a principle of selfishness, mutual suspicion must ever check the flow of reciprocal affection.
But, if there be a people united by ties which are independent of worldly considerations, their communication with one another will be cordial. Such are the people who compose the Church of God. By having one faith, one hope, one baptism, one God and Father of all, but especially by having one Lord Jesus Christ (Eph. iv. 4 — 6), by whom and in whom they are ail united, they can address one another as friends wherever they meet; and can, moreover, enjoy the communion of distant spirits, though they meet not at all.
Thus St. Paul, in his Epistle to the Colossians, speaks of the great conflict in prayer which he had for them, and for as many as have
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not seen my face in the flesh (Col. ii. 1). With the same enlarged afiection, he sends that salutation which the text contains — not to the Corinthians only, who were a church planted by his own hand; but to all those, who in any place called upon the Name of the Lord Jesus.
In discoursing from these words, we propose to consider,
I. The Apostle’s DESCRIPTION OF TRUE CHRISTIANS; and, then, his Salutation of them.
The followers of Christ have the most honourable appellations assigned them in the Word of God. They are called the excellent of the earth — lights in the world — a chosen generation — a royal priesthood — a holy nation — a peculiar people. They are likened to a well-watered garden — to a fountain of waters — to a lily among thorns — to the palm-tree — and to the cedar in Lebanon, They are related to God as his habitation and temple — his flock — his jewels and treasure — his beloved — his friends and children — his heritage and portion.
But the light in which they are represented in this place exhibits them in their highest dignity, viz. as subjects of the appropriate operations of all the Persons of the Sacred Trinity They are called, saved, sanctifikd — called by the Father, saved in the Son, and sanctified by the Spirit.
1. They are called of god the father: for the name given to them in the text, the Church of God, signifies, according to the Original, a body of persons called out from the rest of mankind: and such are Christians, if they deserve the name. They are called to separate from an ungodly world, not only by the voice of God speaking in general terms by the Scriptures; but they are called by the voice of the Spirit in their hearts.
That some are thus virought upon rather than others, and obey the call to come out from the world, is not to be ascribed to their superior merit, and their better inclination recommending them to God: the Scriptures declare that it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy (Rom. ix. 16); that tve are created in Christ Jesus unto good works, which God hath before ordained that we should walk in them (Eph. ii. 1 0); and that it is God which worketh in us, both to will and to do, of his good pleasure (Phil. ii. 13). Whatever there is good, therefore, in his people is God’s ovtrn gift and work.
Moreover, God hath from the beginning chosen us to salvation (2 Thess. ii. 13); and that this was not because the merit of the objects was fore-TliF, TRUE CHRISTIAN-. 257
seen, is clear from Eph. chap. i. ver. 4, He hath chosen us in him before the foundation of the world, that we should he holy and icithoiU blame before him in love; and from Rom. chap, viii.* ver. 29, Whom he did foreknow, he also did predestinate to be conformed to the image of his Son. Holmess is an effect, not a cause.
Ahuighty God acts according to the purpose of his own will, without thinking fit to render an account of it to his creatures: and though this act of his sovereignty is unquestionably consistent with his other attributes; yet, as that consistency is not revealed to us, we must rest satisfied with the general reflection, that the Judge of all the earth will do right (Gen. xviii. 25).
All that can be stated positively on this subject is, that, ill the Covenant of Redemption, it is the prerogative of the Father to give whom he will to Christ: for thus said our Lord, No ma7i can come unto me except the Father,tvhicli hath se?it me, draw him (John vi. 44); and, in his last prayer, recorded by St. John, he speaks of his people as given to him by the Father — I pray for them: I pray not for the world, but for them which thou hastiven me; for they are thine (John xvii. 9).
How high and awfully grand are the destinies of a holy soul! Known to the Ancient of s
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Days before all time and loved with an everlasting love, he is brought through every danger in this world to the enjoyment of eternal glory! How frequently should the Church of God be meditating on these things, and pondering the weight and excellency of them in their minds: for, to quote an Article of our Church, “To godly persons, and such as feel in themselves the working of the Spirit of Christ, mortifying the works of the flesh and their earthly members, and drawing up their minds to high and heavenly things, the godly consideration of our predestination and election in Christ is full of sweet, pleasant, and unspeakable comfort*.”
2. The Christian is further to be considered as SAVED IN THE son; or, in the language of the text, in Christ Jesus.
This our Saviour lays down as evidence of our election: Every many said he, ivliich hath heard and learned of the Father, cometh u7ito me (John vi. 45.) Every heaven-instructedChristian, convinced that he is ignorant, guilty, polluted, and enslaved, applies to Christ that he msiy of God be made to him wisdom, and righteousness, and sanctificaiion, and redemptio7i (1 Cor. i. 30). He feels himself authorised to do this, because God hath set forth his Son to he a propitiatiouy
Seventeeath Article of the Church of England.
through faith in his blood (Rom. iii. 25): and he is encouraged to it by the gracious invitations of Christ himself — Come unto me, all ye that labour and are heavy laden (Matt. xi. 28) — Him that Cometh unto me, I will in no wise cast out (John vi. 37) — and, Whosoever will, let him, come; without money and without price (Rev. xxii. 17. Is.lv. 1). From this period, he begins to date a new era of his life; for, by renouncing all confidence in himself and desiring the righteousness which is of God by faith, he makes that critical transition, which carries him from death unto life: having come to God by Christ, he is regarded by God as in Christ: his former sins are remembered no more: God is satisfied with the atonement of Christ for them: a justifying righteousness is no more required of him, because Christ’s righteousness is imputed to him, by faith; and the rewards of heaven, though merited only by Christ, are bestowed on the believer becauslie is in Christ.
How safe, how peaceable, how happy, how honourable to be thus in Christ! What are the feelings of those, who, after being in danger of shipwreck, have reached a hospitable shore? how does their late danger enhance their enjoyment of safety! Thus the man, who hath set his s2 foot on the Rock of Ages, may rejoice in hig escape from danger, and in the assurance of his everlasting safety. The agitations of this tempestuous world and the tumults of a troubled conscience he has now escaped, and can smile at the angry billows breaking far beneath him. Now he lifts high his song of triumph — The Loi’dis my rock, and my fortress, and my deliverer: my God, my strength, m whom 1 will trust; my hucMer and the horn of my salvation, and my high tower (Ps. xviii. 2). Now he sends his challenge through the creation — Who shall separate me from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? nay, in all these things we are more than conquerors through him that loved us (Rom. viii. 35, 37)^ Such is the safe and honourable situation of believers: and such the happiness resulting from their privileges; receiving a further addition from that sanctification of nature, which they receive from the influences of the Holy Ghost.
3. This is the third point which we were to consider: holiness is that to which they are led, both by the love of the Father and by their union to the Son. This is the connection observable in the text. Called to what? not only to be saints in Christ Jesus, but sanctified in Christ Jesus.
Concerning the necessity of holinesss, no humble Christian will pretend to raise doubts, since it is so expressly declared, that without holiness no man shall see the Lord (Heb. xii. 14); though some, who affect to be advocates of grace, have fallen into the Antinomian heresy, professing to know God, but in ivories denying him. We suppose that none of you have fallen into this delusion; yet it is necessary to have it constantly inculcated upon our minds, that God, who hath called us to obtain salvation through our Lord Jesus Christ, hath also called us to be holy, in order to be meet to he partakers of the inheritance of the saints in light (Col.i. 12).
If he has appointed to us the end, he has also appointed to us the means of attaining that end. Is it said that he hath saved us not at all ascord ing to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began? — it is in the same verse asserted that he hath saved us, and called us with a holy calling (2 Tim. i. 9). Are we described sm partakers of the heavenly calling? — immediately before is our corresponding title, holy brethren (Heb. iii. i). Are ihevQ given unto lis exceeding gnrU and precious promises ?-^kyr what purpose? that by these we might he partakers of a divine natme, and escape the corruption that is in the world (2 Pet. i. 4).
These passages illustrate that part of the text for which they were adduced; because they prove that there is an inseparable connection in God’s purpose of bestowing holiness and salvation.
It must not, however, be imagined that holiness is a condition to be performed on our parts, for this were to make the Gospel a covenant of works. Holiness is the gift of God to us, not for a price paid by us to God; and it holds such a distinguished rank among the other benefits conferred on us, as members of Christ, that it is taken for the sum of evangelical blessings: as in that part of St. Peter’s Sermon, God having raised up his Son Jesus, sent him to bless you, in turning away every one of y oil from his iniquities (Acts iii. 26).
The immediate agent employed in this blessed work is the Holy Ghost — Elect according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience (iPet.i. 2). Yet are his influences derived from such sources and regulated by such a standard, that we must still be said to be sanctified in Christ Jesus: for as the Holy Spirit is given to us primarily only f«ur th.” worthiness of Christ, so on his account the sacred gift is continued to us; for while we do so much to grieve the Holy Spirit of God, why does the divine influence still descend to us in a never-ceasing stream, but because the intercession of Christ is the source that supplies it? The manner also of the agency of the Holy Spirit in our sanctification is, to lead us continually to Christ — to bring his words to our remembrance — to exhibit the pattern of his life — to teach us to renounce all confidence in our own wisdom, and depend altogether on his grace — to recall to our minds our obligations to live unto him who died for us; our baptismal engagements to die with him, and to rise with him to newness of life; to have the world crucified to us, and ourselves to the world, by virtue of his Cross; and, in fine, as we have received Christ Jesus the Lord, so to walk in him. This completes the Apostle’s Description of the Christian Character; and what need be added to shew its excellency and dignity? His name engraved in the Book of Life — his interests united inseparably with those of the Son of God — and his bosom the abode of that august inhabitant the Holy Ghost — the Man of God stands at an immeasurable distance from whatever is admirable on earth. If an individual possesses such excellency, how admirable the society composed of such members!
God rejoices over them with joy, and joys over them with singing-. Well, therefore, may even an inspired Apostle delight to address his Salutation to them — Paul, called to be au Apostle of Jesus Christ, to the Church which is at Corinth, Grace unto you, and peace from God the Father, and from the Lord Jesus Christ.
II. This SALUTATION we were, in the second place, to consider.
The forms of salutation current among men have little meaning, either with those who give or those who receive them; yet is the neglect of them by no means unimportant: for, in a world so generally defective in principle, they are necessary to the maintenance of mutual civility; and, in many cases, an acknowledgment due to superiority of rank; and are, consequently, by no means to be discountenanced by Christians as bordering upon insincerity. In the mouth of Christians, they neither are nor need be insincere; for religion ennobles and sanctifies the common occurrences of life, infuses a new spirit into lifeless forms, and makes the daily routine of things an exercise of exalted virtue.
Salutations are expressive of a wish; and the wish, expressed in the customary forms of them, is for the health or prosperity of those to whom they are given. As the usual form among the Greeks was that word which is translated Grace, and that among the Jews was Peace, both these are adopted by St. Paul; who elevates their signification to spiritual things, and expresses by them his desire for the promotion of the best interests of Christian People: Grace be unto you, and Peace! He wished not for the increase of their Wealth; for that is often a snare to the possessor, and increases the difficulty of entering the kingdom of heaven: he wished them not Honour; which has a tendency to promote that self-complacency which we ought to detest, and opposes that self-degradation which the Christian loves: not even for their Health and Long Life does he express a wash; because his mind was engaged with desires for their spiritual prosperity and immortal happiness. In short, he seems to have overlooked most of those things which appear desirable to the worldly, because, in general, they are not suitable lo those who are called saints. On the contrary, with peculiar propriety, after his description of their character, he desires for them what was appropriate to that character: he wishes them whatever, as saints, they need — whatever, as saints, they desire. 1. He wishes for them GRACE. Grace is that which they Need. Though their nam e be saints — that is, holy; though they be a holy people, in comparison of the world around them and of their former selves; yet is their holiness incomplete. The divine change wrought in them extends over all the faculties, but is perfect in none of them: this is St. Paul’s testimony of himself in Romans, ch. vii, which contains amap of his own heart. Sanctification is, therefore, a progressive work; and such is the difficulty attending the prosecution of it, that the natural powers of man are utterly insufficient to overcome them: Without me, says our Lord, ye can do nothing (John xv. 5). We need, therefore, Grace from God the Father and our Lord Jesus Christ; and that onlyis-it,^which, secretly and invisibly infused into the heart, feeds the flame of piety, and enables us to maintain a walk in any degree consistent with our profession and principles. Our need of grace can, however, be known only by experience: who, for instance, but those who are assured of it from their own feelings, would believe, that, after we are sanctified and set apart from the world by God and made to differ from it in temper and pursuits, the mere reflection on the shortness of its duration, the intrinsic meanness of its pleasures, our speedy departure from it, and past experience of its insignificancy, are not sufficient to overcome every temptation to love
It? It appears, however, by fact, that the will is too stubborn to be bent by such considerations; and therefore the Scripture, though it does not overlook such natural reflections, leads us ultimately to Grace, as that which gives to other motives their persuasive power: it asks this question, W/to is he that overcometh the world! — the philosopher, who can analyse its nature? no: he can despise it, and yet remain a slave to it — the moralist, who can descant on its vanity? — the poor man, who is debarred from enjoying it? no: this is the victory that overcometh the world, even our faith (1 John v. 4, 5): but faith is a heaven-descended principle, the gift of God, and not the native energy of the mind. If, then, to preserve the soul in its sanctity, Grace be necessary in those easy cases, where reason and experience co-operate in its favour, how shall the feeble spirit of man wrestle, unassisted, against the powerful legions of hell? He cannot, as the Scriptures declare, unless he put on the whole armour of God — gird truth upon his loins, take righteousness for his breastplate, peace for his sandals, salvation for his helmet, and the Word of God for his sword (Eph. vi. 1 1 — 17): but all these are weapons tempered in heaven, and provided for him out of the armoury of God: they are diversified forms of operations of grace, whereby
God empowers his servants to maintain their conflicts.
Thus it appears, how the Needfuhiess of grace shews the suitableness of the Apostle’s wish.
The Desirableness of yrace to the saints exhibits the propriety of his salutation in another particular. He met their wishes, and told of a gratifying subject, when he spoke of their increase of grace: for, in consequence of that renovation of taste wrought in them from above, the children of God have a real affection to holiness, find in it the sweetest enjoyment, and press after it with unconquerable ardour: One thing- I do, says St. V^xA — forgetting those things luhich are behind, and reaching forth unto those things which are before, I press toward the mark, for the prize of the high calling of God in Christ Jcsm (Fhil. iii, 13,14). They love all the means of grace; all those employments which are constituted by God to be the channels of thiS desired influence: thus the Psalmist, speaking of public worship — One thing have I desired of the I^ord; that will I seek after, that I may dwell in the house of the Xo;y/(Ps. xxvii. 4); and of the Scriptures he says — Oh how Hove thy L,aiv! it is my meditation all the day (Ps. cxix. 97): and if there be a train of thought which has at any time led their minds to a frame of devotion.
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they endeavour to recal those reflections, that they may again enjoy those devotional feelings which they would constantly retain. If it were, therefore, proposed to the choice of a saint, as it was to Solomon, what he would request, all his desires would be concentrated in this, “that he might receive more grace.” And not only is grace itself so desirable to him, but the manner in which he is to obtain it, according to the economy of redemption, is pleasing to him: it accords with his inclination, rather to receive occasional supplies from God the Father and our Lord Jesus Christ, than to possess resources in himself: he is contented to have no resource of grace, but to be dependant on God through Christ.
2. Let us apply the same remarks to the other pnrt of the Apostolic Salutation: peace, as well as Grace, is a proper subject of a Christian Wish; because it is both necessary and desirable.
Peace with God and with conscience is that blissful enjoyment which we receive by being in Christ: for, heins; justified by faith, we have peace ri’ith God, through our Lord Jesus Christ (Rom. V. ]): and it is a peace to which every other man is a stranger; for there is no peace saith my God, to the wicked {Is. lvii. 2 1 ).
But, besides this peace, there is a certain tranquillity and evenness of mind, which, however favourable to our sanctification, we find it exceedingly difficult to preserve amidst the confusion of this life. It is our aim and purpose to regard this world with the eye of a stranger — to pass on without seeking a rest below — to feel indifferent where others are interested — and, while we discharge our duties in life with diligence, to reflect continually that the world and all the things of it are passing away: but, alas! how seldom do we adhere to our purpose with steadiness — how often do we stop to look around us, where we ought to be pursuing our way — how often lend an ear to trifling conversation or trifling thoughts — how often are we carried away by the stream of general example, and suffer our worldly concerns to engross our minds; nay, are disposed to justify our anxiety! Thus the peace of our minds is disturbed, and the consequences are highly injurious to our spiritual interests: for when there is little heavenly-mindedness, self-recollection, and serenity, a Christian Temper is maintained with difficulty: we cannot, as we are commanded, be prepared for every good word and work; nor, indeed, be in any respect qualified to adorn the doctrine of God our Saviour. That this peace, so necessary, so desirable, and yet SO difficult to be preserved, is the gift of God, and, therefore, properly the subject of a wish or prayer, is sufficiently evident from numerous passages of Scripture: The peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus (Phil. iv. 7). Thou tvilt keep him in perfect peace, whose mind is stayed on thee (Is. xxvi. 3). The Lord of peace himself give you peace always by all means (2 Thess. iii. 16).
Nothing more appearing necessary for the elucidation of the text, it will be useful to reconsider the two points which have been discussed: first, by applying to ourselves the Description given of the Christian; secondly, by adopting the Apostle’s Salutation.
1. Inquire, Brethren, into the state of religion in your hearts; and if you would form a correct estimate, apply the apostle’s description of
THE CHRISTIAN CHARACTER TO YOUR OWN. It
is not to be expected that your’s will correspond to it in every particular; but is there a resemblance? — are the same characteristic lineaments to be discerned in each?
If, to refer to the particulars before insisted on, we inquire concerning our election of the Father, let us ask if we have chosen Him for our portion: if so, it proves that we are chosen by him; this being the Scripture mode of arguing, JVe love him, because he first loved us (1 John iv. 19). The Book of Life need not be opened to us, for our names are there.
In the next place, what are our views of the Son of God? It were easy to say that we depend on his merits: many Nominal Christians may say as much, understanding neither what they say nor whereof they affirm: they receive the Christian doctrine of atonement; partly because they have no reason to object to it; and partly because, in their views of it, it supplies their defects, or, in other words, countenances sin. We shall act more justly by inquiring whether that moment has yet occurred, when, sensible of our desert of God’s wrath and damnation, we have actually fled for refuge to Christ: if so, happy are ye; the Spirit of glory and of God resteth upon you — if otherwise, no Christian Profession, no external correctness of conduct, will compensate for the want of a vital union to Christ.
Lastly, adverting to the remaining part of the Apostle’s description, are we sanctified in Christ Jesus? For the solution of this question, let your spirit and conversation be inspected; for a test more unequivocal cannot be applied: a tree is known by its fruits; and the fruit of the Spirit is love, joy, peace, long-suffering, gentlerin: nu’r: chutstiak.
^TS
ftesSy goodness, faith, meekness, temperance (Gal. V. 22, 23). You will observe, in this circle of Christian Virtues, something more than honesty, harmlessness, or any negative virtue. You will perceive that those who are sanctified in Christ Jesus, will bear some resemblance at least to the divine original, in all the various excellencies which adorned His character. May we then see in you the image of our Lord Jesus Christ? — his devotion, self-denial, and profound humility? Is the increase of holiness your daily pursuit? Do you lament when your efforts for obtaining it are defeated? Then, however weak your faith or feeble your endeavours, you are led by the Spirit, and are undoubtedly the sons of God. Would that each of us would faithfully apply the Scripture Criterion to himself; and learn to adjust his character to the pattern laid down for a Christian in the Word of God! Then should we adopt THE APOSTOLIC SALUTATION without hesitation. Yet still shall it be lawful for us to wish Grace and Peace to every individual of the present assembly.
After a long absence from the House of God at home*, visiting only those shores where Christian Idolatry substitutes the crucifix for
This was the first Sermon preached by the Author at the Missioa Church, Calcutta, shortly after his arrival in India,
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the doctrine of the cross, I desire, on this occasion, to acknowledge with ^^ratitude the good providence of God, who hath permitted me to behold a congregation of Christians — a Christian Congregation of my countrymen in this distant land. Humbly do I implore the divine blessing on you all! O my Brethren, may you ever enjoy that peace which the religion that you profess is calculated to aftbrd; and be the means of diffusing light and joy throughout this benighted region! Situated as you are, in the midst of the enemies of Christ, amidst idolaters of every description, you are justly regarded by the Christian World as occupying the most arduous and responsible situation in it. IN ay, even the Saviour himself may be conceived to be more attentively observing your conduct, in which his honour is so deeply interested. By you the surrounding nations can take a nearer view of Christianity, and inspect its nature more narrowly; and the multitudes of all religions who are collected in this place, will be carrying into all parts of the world, what they see and hear in the followers of Christ. Oh, let not that Holy Name be blasphemed through any inconsistency of yours: let not pride or luxury be observable in the disciples of Him, who was meek and loicly w heart. Let them see in the lives of Christians -what Christianity itself is; and, if they will not embrace the Gospel, let them be constrained to admire the professors of it. To this your country calls you. To descant on the public virtues of the British Inhabitants of India, would be foreign to our purpose: their established character needs not my feeble eulogy; but great indeed will be the honour which you will reflect on your country, if you prove by your lives, that Britain is not less pious than she is magnanimous and brave.
Permit me thus far to have applied the Apostle’s Salutation to yourselves; and now, in conclusion, let us unite with St. Paul in wishing grace and peace to all, that in every place call upon the name of Jesus Christ our Lord, both theirs and ours. Let every heart expand with divine benevolence. Let imagination transport us from shore to shore: let us think, how, with sacred ardour, they bend before the Universal Lord — their hearts acknowledge with ours a kindred affection — though their names be different, yet their Lord and ours is one — though they differ from us in nation, or rank, oi* colour, yet in this they resemble us, that they call upon the Name of the Lord Jesus — is he ours? he is theirs also. Then let us, with cordial and comprehensive charity, embrace them all! Let us heartily wish all the assemblies of
Zion gmce and peace. And if, in this mental circuit, our thoughts veer to our Native Land, and fond memory recall those beloved scenes which imagination paints in colours perhaps more pleasing than true, let her assemblies of faithful Christians engage our more fervent prayers: thus shall our local attachments be elevated into an exercise of spiritual affection, and call dolii a rich efHision of blessings on ourselves and them.
Thus let us live in this heavenly temper toward all around; and, while we delight to find new objects of our love, let faithful hope realize that glorious day, when, in a larger sense, the prophecy of God by Zephaniah (chap. iii. ver. 9, 10) shall be fulfilled. 1 luill turn to the people a yuf’e language, that they may all call upon the name of the Lord, to serve him icith one consent. From beyond the rivers of Ethiopia my suppliants, even the daughter of my dispersed, shall bring mine offering.