The State of Grace
God who is rich in mercy, for his great love ‘wherewith lie loved us, even when we were dead in sins, hath quickened us together tvith Christ, (by grace ye are saved;) and hath raised us up together, and made us sit together in heavenly places m Christ Jesus: that, in the ages to come, he might shew the exceeding riches of his grace, in his kindness toward us through Christ Jesus.
In the dispensation of mercy which God has made for the recovery of mankind, it appears, according to his revelation of it, that though each of the Persons of the Blessed Trinity has been graciously pleased to undertake a distinct and separate part in it, yet all of them are equally glorified by the execution of the plan. The love displayed in it is the love of each Per-B B son of the Godhead, and the success of it m the conversion of a sinner redounds to the everlasting glory of them all.
Hence, when we behold the Father maintaining the rights of the Deity and the strictness of his laws, and wearing an aspect of severe justice, we are not to imagine that he was drawn with reluctance to be gracious, or that the salvation of sinners was extorted from him; for it was owing to the great love of the Father, that the Son was given to be the Saviour of the world: God so loved the ivorldy that he gave his only-hegotien Son (Johniii. 16); and God who is rich in mercy, for his great love wherewith he loved us, even when ive were dead in sins, hath quickened us together with Christ.
We shall endeavour, from these words, to shew, first, the nature of that salvation
WHICH GOD WORKS IN US; llCXt, THE ORIGINAL
SOURCE OF it; and, lastly, the final end or
PURPOSE OF IT.
I. The NATURE of that salvation which God works in us.
Having on the preceding Sabbath shewn, from the former words of this Chapter, into what state we had brought ourselves, let us now see what God has done for us.
1. Let us not suppose that fhe great salvation which is wrought in the people of God is a name, or a profession, an external w ashing; or that it consists in saying Lord, Lord; or in being free from vice — or, on the other hand, in pronouncing the “shibboleth” of a party; or in having clear views of the way of grace: but
it is A RESURRECTION FROM THE DEAD. You
hath he quickened who were dead in trespasses and sms. God, when we were dead in sins, hath quickened us together with Christ, and raised us up together. It is, therefore, a great and happy change! and if it is described as experienced by all, the description of it is addressed to all ,• for what God hath done for any, he is willing to do for all.
The change of heart, of which we must sooner or later be the subjects if we would enter into the kingdom, is likened, we see, to A RISING OF THE DEAD. Touched by the finger of God, the soul awakes from its sleep, quits its grave of sin and death, and rises into life and liberty — spiritual objects assume a new appearance — the names of eternal things sound differently — and a new world seems unfolding to the view. The God, whom the world forget, and whose judgments are far above out of their sight, is revealed unto us: we look up, and behold: for the lirst time, we practically acknowledge his existence, by
B B 2 seeing that he is one to be feared and lovetL The Saviour of Sinners, whom the world think of no more than if he had never come to die for them, we acknowledge and embrace as a friend; and his salvation is all our hope and all .our desire. We are awakened to see that heaven and hell are no dream — that religion, which teaches how to escape the one and obtain the other, is something to be thought of — that the offers of the Gospel must be seized with eagerness; for that the world is passing swiftly away, time is carrying us down the stream, and an unknown eternity is at hand! Thus we are quickened into the reasonable life of seeing things as they are; and not carried out into wild fancies about unreal things.
When one born blind receives his sight, the visible creation seems to have just started into being, all is so new; and yet all things are so as they were from the beginning — the change is in him: so when the soul is quickened into spiritual life, we see, and see with wonder, a meaning and force and power in divine things, as if they were all just discovered to mankind; whereas we cannot but acknowledge that the same objects were presented to us before. But the fact is, that, till we were quickened by God, we had no sense that could be suitably affected by eternal tilings. They were spread abroad before us, but we looked at them, as at a picture which is looked at a few minutes and then forgotten: they had no hold upon us — they made no impression — they scarcely appeared real — and sometimes we doubted whether they had any existence. But we are now quickened to feel those things to be true, which before we only thought to be so.
This capability of being influenced by invisible things is immediately followed by suitable action. Life discovers itself by motion and activity; and, accordingly, as soon as God has quickened the soul and raised it from the dead, it begins to move and act for God. We were very active before; but it was in the service of sin and Satan. We did nothing for God; but now, raised up by his mercy, we devote ourselves entirely to him: we desire to live, breathe, speak, move, and act only for him: our time, money, all, are given to him. The sanctifying agency of God the Spirit within us, is that which our eye is daily fixed upon: the extension of God’s kingdom without us, is a constant and delightful subject of our thoughts and prayers: the expectation of the day when we shall be with God is kept in view. In short, by this spiritual resurrection, a new turn is given to our characters: our lives and tempers, our hopes and fears, our favourite company and subjects of conversation, our employment and recreations, the regulation of our families and education of children — all shew that the new life into which we are quickened, is truly a resurrection by divine power, because it is a life of activity for God.
He hath quickened us together with Christ, and raised us up together. It is through the death and resurrection of the Blessed Son of God in our nature, that there is now a free scope for the exercise of the Father’s mercy; 60 that when we are dead in sins, he can, consistently with his attributes of justice and truth, raise us from our sinful state: for Christ having died for our sins and risen again for our justification, and thus having completed the whole work, he obtained the fulness of the Spirit, who should work the mighty change in the hearts of sinners. And that Holy Agent always likens our conversion to the death and resurrection of Chrfst, from which it originates: Like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of Ufa: for if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection. Jf ive be dead tcith Christ, we believe that we shall also live with him: knowing that Christ, being raised from the dead, dieth no more; death hath no more dominion over him (Rom. vi. 4, 3, 8,9).
2. These expressions lead our minds to re fleet on another benefit which we receive in Christ, referred to also in the text, which it were well for us if we retained more steadily in view: that is, the glorious resurrection of THE BODY at the Last Day, as well as the spiritual resurrection of the soul; for i, the Sjnrit of him that raised up Jesus fram the dead dwell in you, he that raised up Christ from the dead shall also quicken your jnortal bodies by his Spirit that diceUcth in you (Rom. viii. 1 1), It is He, ulio shall change our vile body, that it may be
fashioned like unto his glorious body (Phil, iii. 2 1 ). / cim the resurrection and the life, saith the Lord: he, that believeth in me, though he were dead, yet shall he live; and whosoever liveth and believeth in me shall never die. Believest thou this? (John xi. 25, 2fi). It is a fearful question which nature asks — “What shall become of me when I go hence? and what shall become of this bodily frame in the„ final wreck of elements?” Christ silences all fears: This is the Father s will which hath sent me, that, of all which he hath given me, I should lose nothing; but shoidd raise it up again at the Last Day (John vi. 39) — manifestly referring to the body
3. Let us prolong our views and romider.
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that, besides this spiritual and literal resurrection accomplished in the saints through Christ, there is a mystical and a literal ascension with him into heaven: He hath made us sit together in heavenly places in Christ Jesus.
The soul of a believer is already in heaven, by faith and contemplation. Heavenly-mindedness is a rare and precious grace — the privilege of all saints; but found, in its purity, with iew. It is to disregard the world, and the things of it — to be comparatively unconcerned about our lot in it, whether prosperous or adverse — to look on heaven as our home — to have a tastp for its joys, and sometimes a prelibation or foretaste of them — in line, to fulfil such scriptural directions as these. Lay up for yourselves treasures in heaven; for where your treasure isy there will your heart be also. Our conversation is in heaven; from whence also ive look for the Saviour, the Lord Jesus Christ. Jf ye be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God: set your affection on things above, not on things on the earth (Matt. vi. 20, 2K Phil. iji. 20. Col. iii. 1,2).
Happy is the man who is living in these
delightful exercises! Walking in the light even
as God is in the light.; surely he shall enjoy
fellowship with the Father and with his on
Jesus Christ (1 John i. 7). A holy calm shall be diffused over his breast, and all heaven descend into his soul, while he walks in secret with God: through Christ, we have access to the Father by the Spirit. But joys like these require a diligent keeping of the heart, and the Spirit must have witnessed with our spirits that we are the children of God: yet if we do not participate them, it is not in God, bvit in us; for he hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead {VetA.?>).
It is his will that we should sit in heavenly places now; and, hereafter, when our life of faith on earth is closed, it is determined by our God that the portals ol” heaven shall be thrown open to us, and we shall enter and sit down with Christ. Having ivashcd our robes, and made them white in the blood of the Lamb, we shall be before the throne of God, and serve him day and night in his temple (Rev. vii. 14, 15). The fight fought, the course finished, the work wrought — we go to sit down with Christ, and enjoy a perpetual rest, a sabbath of heavenly joys. Having followed him in the regeneration, even the Lamb whithersoever he goeth, it is the corresponding recompense of grace that we sit down with him on his throne. In heavenly places is a seat prepared for the saints —
Ill mansions of light, where the King of Kings sits for ever enthroned; and there we shall behold his glory! Father, I will that they also, whom thou hast given me, be with me where I am; that they may behold my glory, which thou hast given me (John xvii. 24).
II. The possession of so much hapi)iness on earth and so much glory in heaven presupposes, perhaps, a pow erfully meritorious claim in ourselves upon the favour of God who hath been so bounteous. How far this surmise is from being agreeable to truth will be seen, while we investigate the original and MOVING CAUSE of God’s gracious proceedings. The Lord looked down from heaven upon the children of men, to see if there were any that did understand and seek God; but they are all gone aside: there is none that doeth good, 7io not one (Ps. xiv. 2, 3). He saw their state and pitied it. He saw them sunk in the deepest abyss of misery, while they themselves were unconscious of it; and hurrying with mad precipitance to eternal woes, while they themselves laughed at the ruin which was ripening for them. His bowels of compassion were moved, because he foresaw that they must fall a sacrifice to his justice, unless some one interposed to screen and rescue Ihcm; and, none bemg adequate to
THE STATE Oi GHACE. 379
this work but his Own Son, God, who is rich in inercy.for his great love wherewith he loved us, spared not even Him, but gave him up for us all.
In those who were thus the objects of his compassion, there was no manner of cause existing why aught should be done for them. It is impossible to assign any one circumstance in the condition of man, that made him more the deserving subject of a Saviour’s dispensation than the fallen angels. There is a total absence of all worthiness and of all extenuating considerations in his case; and, on the other hand, an absolute fitness between his demerit and the eternal misery connected with it. The sufferings of a fellow-creature excite our compassion, often because they have arisen from casualty, or have been occasioned by the misconduct of others; but there is nothing resembling this in the case of mankind before God. They only cat of the fruit of their own way, and are filled tvith their own devices (Prov, i. 31). There was no desire in man for obtaining mercy; for the state of his mind is thus expressed, dead in trespasses arid sins — insensible, ignorant, and unconcerned whether God even made a revelation of himself or no.
Man was, however, not so inanimate, but he could be active m sin: his life is a life spent in sin. Was it to be expected that the Sovereign of the Universe should be favourable to persons, who added to the guilt of inactivity the provocation of active rebellion? Was God obliged to it, on the score of his own happiness or glory? Must he not for ever dwell embosomed in repose, unchangeably happy in his own perfections; whether the universe of creatures contimie as he created them, or chuse to destroy their happiness by sin? W ould aught be subtracted from his glory, if the world had perished? or rather, if it had so perished, while the earth with her guilty millions sank in the flame would not the great archangels have praised God and said, Who shall not fear thee, O Lord, and glorify thy 7iame? for thou only art holy (Rev. xv. 4). And could he not call forth another universe into being, with the same ease as he created this, if the mean and polluted earth had been consigned to its fate? Truly he could.
Then what name shall we give to that attribute of our God, which moved him to commisserate and save? It is not Goodness, but mercy. Goodness may be exercised toward the innocent, but Mercy respects only the guilty. Goodness is conformable to the established laws of the universe, and a well-known and acknowledged attribute of God; but Mercv,
Mercy like lliis, is a departure from regulated laws, in order to produce a phenomenon of love: it is an interruption of natural consequences: it is a reversion of the current of things, to bring forth to the world a miracle: or, rather, it should be called goodness passingits usual limits; the excess, the exuberance, the overflowings of love — love prolonged and extended to a boundless infinity and eternity — love expanded to a breadth, and length, and depth, and height, which leave us unable to follow it!
It would be desirable to illustrate the nature of Grace, by adducing an instance of it among men, if such instances existed; but they do not — at least so as to afford an adequate representation of the grace of God in the recovery of the world. If a king, out of pure goodness of heart, and not from fear or selfish motives, should give free pardon to a traitor who had sought his life, and not only so but heap favours and honours upon him; and, in order to this, should give one of his own family to be disgraced and executed in his place — this might, perhaps, shadow forth faintly what God has done for us. For herein is to be seen the singularity of God’s mercy, that whereas, peradventurefor a good 7nan some would even dare to die (and well is this premised with peradveu”
3B2 EIGHTEEMTH SEKMON.
ture) God commendeth his love to us, in that, while we were yet sinners, Christ died for us (Rom. V. r, 8).
If, from the general contemplation of the divine proceedings toward man, we descend to our individual experience of his grace upon our hearts, all of us, who have received it in truth, unanimously concur in this confession — “It was because God is rich in mercy, that he quickened us together with Christ:” for we may ask of ourselves, “Did self, uncontrolled from above, ever make one movement toward God, and not always from him? Even when the shades of darkness began to disperse, and God, by means of our consciences, had a hold upon our fears, were we not still strongly reluctant to our duty? Why are we saved, and others left to perish? Why are we distinguished from relatives similar to us in disposition — from the world, equal to us in goodness — from the spirits in prison, inferior to us, many of them, in guilt? Shall we basely arrogate the praise that does not belong to us? Shall we take the glory from God and give it to ourselves?” No, no! Not unto us, O Lord, not unto us, but unto thy name give glory, for thy mercy and for thy truth’’ s sake (Ps. cxv. I). Speak not in thine heart, saying. For my righteousness the Lord hath brought me in to possess this laud not for thy righteousness or for the
uprightness of thine heart, dost thou go to possess the land (Deut. ix. 4, 5). Who maketh thee to differ from another? andivhat hast thou that thou didst not receive? (1 Cor. iv. 7). You will not fail to acknowledge, Brethren in Christ, that it is all of God. Only through the tender mercy of our God, the day-spring from on high hath visited us.
And observe how the rapid parenthesis of the Apostle, in the text, is interposed to confirm what is asserted in the beginning of the sentence: as if it were not sufficient to have said, that God, who is rich in mercy, for his great love wherewith he loved us, even when we were dead in sins, hath quickened us together tvith Christ; he suddenly suspends his words, and adds, by grace ye are saved —” Whatever else I am about to say, remember this, that by grace ye are saved! If you hear the way of salvation enlarged upon, remember it comes to this, by grace are ye saved! If precepts are inculcated, or dangers laid open, or rewards promised, or trials experienced, let not this be forgotten, that by grace ye are saved r Though we be holy, then, even as the Apostles, we must join them in saying. We believe, that, through the grace of our Lord Jesus Christ, we shall be saved, even as they, the Gentiles (Acts
S81 ETGHTEENTH SERMON”.
XV. 7) — that we must be justified freely by his grace, through the redemption that is in Christ Jesus (Rom. iii. 24) — that heing justified by his grace, we shall be made heirs, according to the hope of eternal life (Tit. iii. 7).
III. If there are any who withhold their consent to this, they should beware of defeating, according to their ability, the FINAL END which we said God proposed in the work of salvation, which is his own glory. He hath raised us up together, and made us sit together in heavenly places, that, in the ages to come he might shew the exceeding riches of his grace in his kindness toward us through Christ Jesus.
If the kindness of God toward us is designed to display, as it is with peculiar glory, the exceeding riches of the grace of an unfathomable Deity through all the ages to come, even through all the ages of eternity, there must be something, I should suppose, either inexplicably grand in the work of God itself, or something inconceivably desperate in the state of man, the subject of it, so as far to exceed the grasp of a created mind.
“God hath quickened us,” says St. Paul: that is, “you Ephesians” — who were iniquitous even to a proverb; indeed, like the Heathen now, as bad as they could be — “and me a Jew, of irreproachable character” — both equally needed conversion we see: “He hath converted us both, that, in after- ages, he might shew to the world; first by my example, that there is not a heart so hardened in pride and self-righteou«ness that the riches of God’s grace cannot pardon and humble it” — Hear his own confession, This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the ivorlcl to save sinners: of tvhoni I atn chief Howbeitfor this cause I obtained mercy, that in me first Jesus Christ might shew forth all long-suffering, for a pattern to them which should hereafter believe on him to life everlasting (1 Tim. i. 15, 16) —” and you, Micked Ephesians, hath he converted, and committed the account of it to writing, and left it upon record, and handed it down to posterity, that sinners, in all after-ages may sec, and know, and consider, and understand together, that the hand of the Lord hath done this, and the Holy One of Israel hath created it.’’ (Is. xli. 20).
God wills that sinners of the deepest stain should be told of this, and should be encouraged to hope and pray for conversion and forgiveness: therefore, there is not a creature living, not even the long-forsaken and degraded Heathen, for whom there is not in the heart of c c
386 ETGHTEEiVTIl SEUMON..
God an inexhaustible depth of riches of kindness and love.
Oh, who is a God like unto thee, that par doneth iniquity, and passeth by the transgression of the remnant of his heritage! (Micah vii. 18). Let this be our song! Let the Lord see that we sinners in these latter ages have, according to his intention, seen the exceeding riches of his grace, and do ardently long to praise him. Thou, O Lord, art a Godfullofcmnpassion, and gracious; long-suffering, and plenteous in mercy and truth (Ps. lxxxvi. 15). Let us stand with Moses and listen, while the Lord descends in the cloud and proclaims his name — The Lord, the Lord God, merciftd and gracious, long-suffering, and ahundant in goodness and truth, keeping mercy for thousands, forgivifig iniquity and transgression and sin (Exod. xxxiv. 6, 7).
This will be the burden of our song in another world; for, in the ages which are to come, when time shall be no longer, God has designed to shew the exceeding riches of his grace. The place which is reserved for us in heaven might have been filled with new orders of angels: but God has willed that the vault of heaven should resound with the Hallelujahs of redeemed souls — souls once lost, but now found; once dead, but now quickened; perishing, but now saved; he has shewn to the universe examples of his goodness in all his other proceedings — his works of providence and creation: but now, to delight the minds of his angels and unfold more of his perfections, he will open to them more of the mysteries of his boundless love, by letting them see how the power of his mercy and love, operating by his Son Christ, can elevate souls from the dregs of sin, the abyss of guilt, to be equal to the angels — how it can make them worthy, in the worthiness of Jesus, and meet, by the in-dwelling of the Spirit, to partake of the inheritance of angels; nay, even to sit down with the Son of God on his throne.
This display of Love will be the theme of endless contemplation and endless praise; and the Angels, who never stained their robes, and Sinners, who have washed them white in the blood of the Lamb, shall, with one heart and one song of admiration and gratitude, join in casting their crowns before the throne, and saying. Worthy is the Lamb! Salvation to our God which sitteth upon the throne and unto the Lamb! (Rev. v. 12. vii.lO).
Amidst all our joys, one might almost think that one of the first reflections which we shall make on our arrival there will be —” What c c 2
38B EIGHTEENTH SERMON.
degrading thoughts have we hitherto entertained of this God of Love!”
Let this be a concluding reflection, subjoined to what we have been saying —” What a low and mean opinion do we habitually maintain of the Blessed God!” We have been hearing what God hath done for us, in quickening and raising us with Christ to hope and holiness, to faith and enjoyment, and that, in the most honourable and safe manner, in Christ — that when there was no call for all this from any thing in ourselves, he found a sufficient motive in his own divine tenderness and love — that he has determined that our salvation shall be so purely of grace and so full of glory, that men and angels shall be wrapt in everlasting astonishment at love so great! We have tried to say something on these things; but, as men uninspired must ever do, we spoil what we touch of God and his Love: yet still, under all the disadvantages in which it comes to us, is it not unaccountable that the Love of God should excite so little corresponding love in our hearts? How cold are we, at this moment! but yet, at other times, how proud and indifferent! Brethren, if it be unbelief that checks the flow of affection, strive by all means against it. Be not slotJyul, but shew all diligence to the full assurance of hope unto the end (Heb. vi. 11, 12). From this and other subjects, gather comfort and confidence. If there be the least spiritual life in you, it came not thither by accident, but by the love wherewith he loved you — or his great love ivhereivith he loved you.
If the pure minds of the saints need to be thus stirred up by way of remembrance, what shall be said to the heedless part of the world, who, because they hear of a just and holy God, think of him with suspicion and dislike? O riohteous Father! said Christ, the world hath twt known thee (John xvii. 25). He, who came from the Father and was in the world, seems, in the close of his Farewell Prayer, to have summed up his reflections on mankind in these words — O righteous Father! the world hath not known thee. Did they but know thee, they could not but love thee! All, then, that is asked of you is this. Learn to think rightly of God: your views of all things will then be rectified: you will acquaint yourselves with him, and be at peace.