is he willing, to "give you exceeding abundantly above all that ye can ask, or even think" — If it be said, that such confidence is not warranted at this day, I ask, Are our privileges diminished under the Christian dispensation? or, Are we less entitled to expect these blessings, than the Jews were, under their less perfect economy? I grant, that we are not authorized to expect such visible interpositions as they enjoyed: but ours shall not be a whit less real, or less certain. We have not the Urim and Thummim, whereby to consult God, and obtain an answer that shall be legible by acknowledged marks upon the breast-plate; but God will nevertheless hear us when we call upon him; and cause us also, in doubtful circumstances, to hear a voice behind us, saying, "This is the way; walk ye in it." Though therefore I acknowledge, that, as being under a theocracy, the Jews enjoyed privileges peculiar to themselves, I affirm that, so far as those privileges will conduce to our spiritual welfare, we possess them in as high a degree as ever they did; and it is our own fault if we avail not ourselves of them, for the advancement of our souls in peace, in holiness, and in glory. Did the Prophet Elijah shut and open the windows of heaven? it is recorded to shew the efficacy of prayer, for whatever it be made, and by whomsoever it be offered1.] I would not however conclude without suggesting a caution, in reference to your exercise of this confidence [Take care to exercise it with modesty and holy fear. It is possible enough to mistake our own feelings for an answer to prayer; and to persuade ourselves that God is directing us, when we are following only the imaginations of our own hearts. Let us, on all occasions, take the written word for our guide; and, in all doubtful circumstancess, wait the issue, before we presume to refer them to God as expressions of his will in answer to our prayers. The truth in our text is to be improved rather for our encouragement to commit our ways to God, than for the purpose of determining positively what God has done, or will do. Let us take it with this limitation, that God will fulfil our requests, if they will really conduce to our welfare and to his glory; and then we cannot err, nor can our confidence ever be misplaced.] 4 Eph. iii. 20. Jam. v. 16-18. MMCCCCLXX. THE CHRISTIAN'S KNOWLEDGE OF CHRIST. 1 John v. 20. We know that the Son of God is come, and hath given us an understanding, that we may know him that is true, and we are in him that is true, even in his Son Jesus Christ. This is the true God, and eternal life. IT is thought by many, that the doctrines of the Gospel are uncertain speculations, and that the experience of them in the soul is nothing more than an enthusiastic conceit. We acknowledge that the mysteries of religion are in many respects beyond the grasp of our reason; and that the inward feelings arising from them can be judged of by those only in whose bosom they are found: yet neither the one nor the other can on this account be considered as uncertain: on the contrary, whenever they are mentioned in the Scriptures, they are spoken of as matters that are plain and unquestionable. In the text, and the two verses that precede it, the Apostle thrice repeats the assertion, "We know :"-" We know that he that is born of God sinneth not:" "We know that we are of God:" and then, in reference both to the Gospel itself, and to his experience of its truth, he adds a third time, "We know that the Son of God is come," &c. From these words we shall be led to notice three things which Christians know in relation to their Lord and Saviour: I. His advent The first Christians knew assuredly that the Messiah was come [To state all the grounds of their conviction, would be superfluous, and indeed impossible in a single sermon. We shall confine ourselves to those which were most obvious and incontrovertible, namely, the prophecies that were accomplished in him, and the miracles that were wrought by him. When they saw that so many, so various, so minute, and (to appearance) so contradictory prophecies all united in him, and were fulfilled by him, they could not doubt but that Jesus was the person to whom they all referred. When, moreover, they beheld such numerous, such undoubted, such benevolent, and such stupendous miracles wrought by him in confirmation of his word, it was impossible for them to withhold their assent to the justice of his claims, unless they were altogether blinded by Satan and their own lusts.] But we have, if possible, yet clearer evidence than they [Many of the most remarkable prophecies were either not quite accomplished, or but just accomplished, when our Lord died; so that the fulfilment of them might then be questioned. But who can doubt whether Daniel's weeks of years have not expired many centuries ago? Who can doubt whether "the sceptre which was not to depart from Judah, till Shiloh should come," has not departed long since? Who can doubt whether the second "Temple to which the Messiah was to come," has not long since been demolished? But a further and most satisfactory proof of Christ's Messiahship is, that his Gospel was propagated so extensively, in so short a time, by such instruments, in opposition to all the prejudices and passions of mankind; and that, though every effort of men and devils has been exerted to root out Christianity from the earth, none have ever been able to prevail against the Church. On these grounds then, in addition to the former, we may say, "We know that the Son of God is come."] Moreover, we know also, II. His character Many had been the impostors who had laid claim to the title of the Messiah. In opposition to all of these, the Apostle twice designates our Lord as "the true, the only true," Messiah; and, in the close of the text, specifies more particularly, I. His personal character [Jesus is "the true God." St. John, more than all the Apostles, seems to have been studious to assert the divinity of Christ. With this he opens his history of Jesus: "In the beginning was the Word, and the Word was with God, and the Word was God." The whole Scriptures also concur to establish this important doctrine, that he who was "a Son born, was also the mighty Gode;" that he was Emmanuel, a Dan. ix. 24. d John i. 1. b Gen. xlix. 10. c Mal. iii. 1. "God with us f;" even "God manifest in the flesh,” yea, "God over all blessed for ever." Nothing can be more clear than this fundamental point. Indeed the very name, "Son of God," so far from militating against his equality with the Father, was in the apprehension of the Jews themselves an assertion of that equality1.] 2. His official character [Christ, as God, has life in himself essentially*: but he is also "the Author of eternal salvation" to all his followers'. As there is no other God but he, so is there no other Saviour. It was he who purchased eternal life for us: none can claim any part of his glory in this respect: "his life was the ransom paid for us;" and by his obedience unto death we obtain righteousness and life. Moreover it is he who imparts eternal life to us: we receive it from him, who " is exalted to give it," and from "whose fulness alone it can be received." As we cannot merit it, so neither can we obtain it, by any efforts of our own it is purely the gift of God through Christ": and Christ, as "Head over all things to the Church," bestows it on whomsoever he will. We know from Christ's own express assertion (and stronger evidence than that we cannot have), that he is "the way, the truth, and the life ";" and to all eternity shall we ascribe our salvation "to him that loved us, and washed us from our sins in his own blood"."] But it is yet further the privilege of all Christ's followers to know, III. Their interest in him— The knowledge which his people have of him is not a mere speculative acquaintance with his history, but an intimate connexion, or rather, a oneness with him'. They are "IN Christ," 1. By a federal relation [As Adam was a head and representative to all his descendants, so is Christ to all his spiritual seed. They have communion with him in all his transactions upon earth, and in heaven: they are circumcised in him, baptized in him, dead with him, quickened with him, risen with him, seated in heaven with him. We cannot indeed be said to have done or suffered the same things as Christ, (for to assert that we had fulfilled the s 1 Cor. xv. 22. h Rom. ix. 5. 1 Heb. v. 9. • John v. 21. and x. 28. r John xvii. 21. t Rom. vi. 4, 8. Col. ii. 12, 13. Eph. ii. 5, 6. law, or made atonement for sin, would be blasphemy,) yet by virtue of our relation to him as our Head and Representative, every thing which he either did or suffered, is, as far as respects the beneficial effects of it, considered as though we had done or suffered it: and on this account we may claim, on the footing of justice as well as of mercy, all that he purchased for us, and merited on our behalf "."] 2. By a vital union [The union of a member with the head, or of a branch with the vine, justly characterizes our union with Christ. Separate from him, we can do nothing: we can perform no one act of the spiritual life, nor bring forth any spiritual fruit. The body and the soul are not more closely united than Christ and his people: he lives in them; he is their very life; they are one spirit with him. 66 Now this, no less than their federal relation to Christ, is known to all true Christians. They do not indeed at all times equally enjoy a sense of it in their minds; but, in proportion as they live nigh to God in the exercise of faith and love, they have the witness of these things within themselves." Temptation or sin may so weaken the assurance, that it shall be scarcely discerned: but when these obstructions are removed, and the believer is walking closely with God, a holy confidence will almost invariably crown his labours, and fill his soul with peace.] We shall conclude this subject with answering two QUESTIONS: 1. How do Christians obtain this knowledge? [The text informs us: It is not from human teaching, or the power of reason, that this light springs up in the soul: it is Christ who" gives us an understanding to know him:" He, who opened the heart of Lydia', and the understandings of his own Apostles, enlightens the minds of believers at this day, and "reveals unto babes and sucklings the things that are hid from the wise and prudenth." If then we would obtain this knowledge, let us not lean to our own understanding, but pray to him to open our eyes, and to "guide us into all truth"] 2. What benefit do they derive from it? u Rom. iii. 25, 26. 1 John i. 9. y John xv. 1. b Col. iii. 4. e 1 John iii. 21. h Matt. xi. 25. z John xv. 5. c 1 Cor. vi. 17. f Acts xvi. 14. x Col. ii. 19. a Gal. ii. 20. d 1 John v. 10. g Luke xxiv. 45. |