At all superadded to him, to render his death effectual. events, if they find their error in this respect, they will regard their works as their warrant to believe in Christ; and will expect mercy at his hands, not so much because his grace is free and all-sufficient, as because they have something in themselves, which may deserve his notice and regard.] These plans of salvation however will be found very erroneous, if we enquire II. What is that foundation which God has laid Nothing can be more clear, than that he has not laid either of those, which have been before mentioned [He often describes his people as performing good works: and often promises them, under that character, eternal life. But he always represents us as sinners, and as standing in need of his mercy. And he has sent his Son into the world for that very reason, because none could obtain mercy by any works of their own. Nor has he less clearly shewn, that works are wholly to be excluded from the office of justifying. He has told us that salvation must be wholly of grace or wholly of works. That every degree of boasting is excluded from that salvation which he has revealed. And that the persons, whom he justifies, are ungodly, and without any works whatever to recommend them.f] Christ is the one foundation which he has laid in Zion [He has set forth his Son to be a propitiation for sin:" and every sinner is to build his hope on Christ alone. Christ is the foundation laid in the covenant of grace. The same is laid in all the promises. The same was exhibited in all the types. The same is laid also in the gospel. We are expressly told that there is no other. Nor indeed can there be any other to all eternity.] The necessity of building upon we consider III. Why no other can be laid this will appear, while Many reasons might easily be assigned: but one or two may suffice 1. Any other would be unworthy of the divine architect [God himself is the architect; and must have all the glory of beginning and perfecting this building. But, if men were to found their hopes on any thing but the Lord Jesus Christ, they would have whereof to glory." So far as respect. was had to any merit in them, so far might they ascribe the honour to themselves. Even in heaven their song must differ from that of the redeemed. Instead of giving all the glory to God and to the Lamb, they must take a portion of it to themselves. But this would be utterly unworthy of God to suffer. Indeed he has told us that he never can nor will suffer it. We may be sure therefore that no such way of salvation shall ever be established, as leaves man at liberty to boast. We shall be rewarded according to our works, and in some respect for our works; but the only ground of acceptance, either for our persons or our services, is in Christ alone.] 2. No other would support the weight that is to be laid upon it [Whatever our souls need in time or eternity must be derived from that, which is the foundation of our hope. Our pardon must be obtained by it; our peace flow from it; our strength and righteousness be given us on account of it; and eternal glory be bestowed on us, as the reward of it. And can we build our hope of such things in any degree on our own works? Can we, who, if we had done all that is commanded us, should be only unprofitable servants, imagine, `that we can in any respect merit such things, when we have done nothing that is commanded us, at least, nothing perfectly, or as we ought to have done it? Surely such an hope would soon appear to be a foundation of sand; and would infallibly disappoint us to our eternal ruin. Yea, the very persons who build on such a foundation, almost invariably deny, that any man can be assured of his acceptance with God; they account such an assurance to be an enthusiastic delusion; which is a clear acknowledgment of the insuffi ciency of their foundation to bear this weight.] INFER 1. How needful is it to enquire what foundation we are upon! [If we build but a common habitation, we are careful on what foundation we raise it. How much more care should n Rom. iv. 2. 。 Rev. v. 13. ¶ Eph. i. 6. Ver. 9. we exercise, when we are building for eternity! Let us enquire, whether we have been deeply convinced of the insufficiency of our own goodness, and of the impossibility of uniting any works of ours with Christ's atoning sacrifice? And let us examine whether Christ's obedience unto death be our only hope, our only confidence? We never can be saved, unless, with Paul, we utterly renounce the filthy rags of our own righteousness, and desire to be found clad in Christ's unspotted robe.] 2. How secure are they who are built upon the Lord Jesus Christ! [Christ, on whom they stand, is justly called "a tried stone, and a sure foundation." He never yet failed those who trusted in him. The vilest of mankind have found him able to save them to the uttermost. He is a Rock to those who trust in him; nor shall the gates of hell prevail against them. Let all believers then rejoice in their security; and hold fast the profession of their faith without wavering."] 3. How careful should we be, what superstructure we raise upon him! [While Christ is the foundation of our hope, we are also to build upon him all our works. But our works will all be tried by fire. If they be not such as tend to his glory, they will be burnt up as hay, and wood, and stubble. If they be truly good, they will stand the trial, like gold, or silver, or precious stones.* Let us then give diligent heed to our works. We may suffer loss in heaven, though we should not suffer the loss of heaven. Let us then seek "a full reward." While we renounce good werks in point of dependence, let us practise them from love to our Redeemer. Thus shall we put to silence our adversaries; and adorn the doctrine of God our Saviour.] 1 Obr. xvi. 22. If any man love not the Lord Jesus Christ, let him be Anathema, Maran-atha. EVERY religion has some characteristic mark whereby it may be distinguished from all others-The leading feature of Christianity is, that it requires a resolute adherence and an inviolable attachment to Jesus ChristThough it includes both morality and a regard to God, it does not stop there; but leads us to Jesus Christ as the only mediator through whom divine blessings can flow down to us, or our services go up with acceptance before God-Whatever difference may exist between Christians with respect to other points, all are agreed in love to Christ-St. Paul did not hesitate to denounce the severest curse against all who should be wanting in this most essential point-He had finished this Epistle by the hand of an amanuensis, and was going, as his manner was in every Epistle, to write his benediction with his own hand; but deeply solicitous for the welfare of the church, as well as for the glory of his divine Master, he inserted between his salutation and his benediction these ever memorable words;-" If any man," &c.— These are in the form of a judicial sentence, which we shall I. Explain The solemnity with which this sentence is delivered surely bespeaks our most candid attention-But how shall we, in drawing the line between nominal and real Christians, speak with such precision, as neither to discourage the weak, nor to confirm hypocrites or formalists in their delusions?-Let us explain 1. What it is to love the Lord Jesus Christ [Love, whatever be its object, implies such an esteem of that object, such a desire after it, and such a delight in it, as the object itself deserves-What would be an idolatrous fondness when placed on one object, would fall very far short of the affection that might be justly claimed by another-Now Christ being incomparably more worthy of our love than any created being, our love to him ought to be unrivalled and supreme-To compliment him with honourable titles, while we feel no real regard for him in our souls, is no better than an impious mockery-We must entertain high and exalted thoughts of him as the Saviour of the world; and have learned with Paul to "count all things but dross and dung in comparison of him"---We must also feel such need of him in his mediatorial office and character, as to say with David, "My soul longeth for thee even as the hart panteth for the water-brooks;" "Whom have I in heaven but thee, and there 1 is none upon earth that I desire besides thee"---Our fellowship with him, moreover, must be sweet: nor must we find less pleasure in doing his will than in enjoying his presence-- -This is the criterion whereby he himself has taught us to judge of our love to him.3] 2. What is the judgment denounced against those who are destitute of this love? ["Anathema" is a term often used to signify only an ecclesiastical censure, or an excommunication from the church; but the addition of the word "Maran-atha" necessitates us to understand it in reference to the judgment at the last dayUnder the Jewish law there were many crimes that were to be punished with death; and, when a person was couvicted of one of these, he was executed according to the divine command: but when the Jews were brought into subjection to the Romans, they lost the power of life and death: when therefore a person committed any crime, that would have been punished with death by the Jewish law, the Jews excommunicated the offender, and expected that God would visit him in some signal manner; or at least inflict an adequate punishment upon him at the last day-In reference to this, it should seem, the apostle used the word " Maran-atha," which in the Syriac language means, "The Lord cometh"-The import therefore of the denunciation in the text is, That, as they, who did not love the Lord Jesus Christ in sincerity, deserved to be blotted out of the list of true Christians, and to be punished with everlasting destruction, so there was no doubt but that, although man could not take cognizance of that offence, God would; and execute signal vengeance on all those who should live and die under the guilt of it-] Severe as this sentence is, it is such as we may undertake to II. Vindicate It may not be improper first to vindicate the apostle himself [To consign to everlasting destruction those who are free from any gross sin, and who perhaps abound in "the form of religion, while they are only destitute of its power," may seem harsh-But we shall in vain attempt to put any milder interpretation on the words of the text-Shall we then censure the apostle as uncharitable, and severe? If we do, we must involve all the other inspired writers and Christ himself in the same censure-Moses, by God's command, denounced similar vengeance on persons of various descriptions, and required * John xiv. 21. and xv. 14. b John xviii. 31. |