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Judge then, whether in claiming this office he did not yet further confirm the suspicion of the Jews, that he affected an equality with God. It is not to be conceived, that, if this had not been his design, he would have answered in such a way: for, if he was not really and truly God, the whole tendency of his answer was to mislead their judgment, and to justify their accusations against him as an impious blasphemer.]

But, not contented with establishing his equality with the Father, he informs them of,

II. The regard which, in that character, he demands

Though he affected not the honour that cometh of man, yet he could not possibly relinquish the honour which belonged to him both in his personal and official capacity: he could no more absolve the people from their allegiance to him as God, that he could cease to be God. He therefore shews them,

1. The extent of that honour which he requires

[Whatever honour is due unto the Father, that Jesus claims as due unto himself; and he requires "all men" to pay it to him. Is God to be adored on account of his infinite perfections? Is he to be the one great object of our faith and love? Are we to confide in him under all circumstances, to obey him at all events, to delight ourselves in him at all seasons, even though death be threatened as the recompence of our fidelity? Such adoration, such faith, such love, such confidence, such obedience, are the unalienable right of the Lord Jesus and it is particularly to be observed, that the putting of this honour upon the Lord Jesus was the very end and design of God the Father, when he delegated to the Son the office of governing and judging the world; "He committed all judgment to the Son, that all men might honour the Son, even as they honour the Father."]

2. The necessity of paying it to him

[It might be thought sufficient to honour the Father: and so it was whilst the Father alone was known: but when he had revealed himself in the person of Christ, and "made all his glory to shine in his face;" when "in Christ he had reconciled the world unto himself," and had "treasured up all fulness in Christ," and invested him with" all power in heaven and earth" for the completion of the great work that had been assigned him; then he demanded, that all men should honour him in the person of Christ: and, if any should refuse so to honour him, he would reject their persons, and abhor their offerings:

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yea, whatever reverence they might profess towards him, he would deal with them as rebels against his authority, and as contemners of his mercy.

Thus our Lord obviates the great objections which might be supposed to lie against the validity of his claim. It might have been thought, that the Father would be jealous of his own honour, and consider any communication of Divine glory to his Son as an infringement of his own peculiar rights. But, behold! the very contrary is here declared: for, not only is that very communication designed by God, but all honour that is not accompanied with that communication is abhorred by him.]

Surely we may SEE from hence,

1. How defective are the views of the generality

[The religion of the generality is only Judaism divested of its rites and ceremonies. They acknowledge a God, who, they think, has given us commandments; in obeying which we shall secure his favour, and by disobedience to which we shall incur his displeasure. It is true, if you begin to speak of Christ, they will acknowledge all that the Gospel relates concerning him: but they make very little account of him in their religious system. How different are their views from those suggested in the text! There we see, that Christ is the fountain of all spiritual life; and that he dispenses life to men according to his sovereign will and pleasure. There we see, that to honour Christ is the only true way of honouring the Father. There we see, also, what unsearchable riches of consolation are treasured up for the believer; in that the very Person who bought him with his blood, is set over all things both in heaven and earth; and the very Person who paid that ransom for him, and renewed and sanctified him by his grace, shall judge him in the last day. Ah! what do nominal Christians lose by their ignorance of Christ! Dear brethren, know that Christ is "the Alpha and Omega, the first and the last" in God's account; and that, if you would be saved by him, you must make him your " All in all."]

2. How defective is the practice of us all

[We have spoken a little of the honour due unto the Father: but if we would have a fuller apprehension of it, let us contemplate the honour that is paid to him in heaven: let us imagine what are the feelings of all the angelic hosts, and of all the spirits of the just made perfect-- Such then should be our views, and such our feelings towards the Lord Jesus Christ. We should begin our heaven upon earth. True it is, that when we speak of such a state, men will immediately begin to caution you against excess: they will tell

you also that such a state would be incompatible with the necessary affairs of life. But where does God caution us against excess in religion, provided our religion be of a right kind? or what are those affairs which could not be conducted, if all men possessed the highest measure of true religion? Were Joseph, David, Daniel, impeded in their temporal duties by their religion? Or is there any one relation of life which will not be filled to more advantage by one who possesses true piety? The true reason why men so decry religion is, that they feel themselves condemned when they behold it exhibited in the conduct of the godly; and the less of such light they behold, the more quiet they hope to be in the prosecution of their evil ways. But we must not regard the cavils of men, or put them in competition with the commands of God. We know full well how all the ransomed of the Lord are occupied in singing praises "to Him that sitteth on the throne, and unto the Lamb:" What forbids then that we should be so occupied now? It is our duty, our interest, and our happiness, to follow the Lord fully:" and I pray God we may also follow him, and delight ourselves in him; that when we are dismissed from the body, and translated to the realms of bliss, we may change our place and our company, but not our employment!]

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MDCXXVII.

THE BELIEVER'S HAPPY STATE.

John v. 24. Verily, verily, I say unto you, He that heareth my word, and believeth on Him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life.

THAT there will be a future judgment, we all know and that Jesus Christ is appointed to be the Judge, is also generally acknowledged. But what his rule of judgment will be is very imperfectly understood. That our works will be inquired into, and form the ground of decision either against us or in our favour, is adınitted on all hands: but that our principles will be scrutinized, and enter most essentially into the consideration of our Judge in determining our eternal state, is far from being generally expected or conceived. Yet that is declared by the Judge himself, even by our blessed Lord, and in the

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plainest terms. Having told us that "the Father judgeth no man, but hath committed all judgment to the Son," he adds, Verily, verily, I say unto you, He that heareth my word, and believeth on Him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life." Now, from the manner in which this truth is affirmed, we see at once both the certainty and importance of it and therefore, with confidence, I will set before you,

I. The character here described

Of course, our Lord did not mean to say, that all who heard his discourses, but that all who so heard them as to make them the rule of their faith and practice, would be saved. Consider then,

1. What the great subject of our Lord's discourses

was

[He represented himself as sent by God the Father to expiate upon the cross the sins of men; and "to bring in an everlasting righteousness," whereby all who should believe in him might be saved---]

2. What must of necessity be experienced by all who should receive it aright

[They must feel themselves sinners, deserving of God's wrath and indignation. They must be convinced of the utter impossibility of ever reconciling themselves to God by any works of their own. They must see Christ to be the true Messiah, sent by God to be the Saviour of the world. To him they must apply themselves, and to God the Father through him; having no hope but in his blood and righteousness, nor any plea whatever but his obedience unto death. In the daily habit of their minds they must come to God by him with deep humiliation and with fervent prayer; and must consecrate themselves to God as his obedient servants, determined to follow, without hesitation or reserve, his revealed will.]

Such, in few words, is the character described.
We notice,

II. The blessedness connected with it

This is set forth as it exists,

1. In prospect—

["Never" shall a person of this character " come into condemnation." However much he may have provoked the

Divine displeasure in former times, he now enjoys "peace with God through our Lord Jesus Christ." However God's anger may have waxed hot against him at a former period, "it is turned away from him now," and all "his iniquities are cast into the very depths of the sea." He has nothing to fear. Being "found in Christ," "there is no condemnation to him:" on the contrary, he is "presented faultless before God," and ،، stands before him without spot or blemish "- --]

2. In possession

["He" already "hath eternal life," both in title and in actual possession. He can claim eternal life, as given to him by covenant and by oath. Numberless are the promises made to those who "lay hold on God's covenant;" and he may confidently rest upon them, expecting every one of them to be fulfilled in its season: for "it is an everlasting covenant, ordered in all things, and sure:" and sooner should heaven and earth pass away, than one jot or tittle of it should ever fail.

But it is not a mere title to it that he possesses; for it is already begun in his soul. He has actually experienced, so far as it respects his soul, a transition similar to that which will hereafter take place in reference to the body. He once lay, as it were, in the grave, altogether "dead in trespasses and sins:" but now "he has passed from death unto life." A new principle of life has been infused into him; so that he has new views, new desires, new pursuits, and new habits: and is altogether "a new creature in Christ Jesus." lives no longer to himself, but unto him who died for him, and rose again."]

"He

The whole of this subject being so plain and obvious, I have not judged it necessary to enter very fully into it in a way of discussion, that I may have the more time to improve it in a way of APPLI

CATION.

Two things, then, I earnestly request of you, my beloved brethren :

1. Inquire carefully into the state of your souls before God

[Inquire whether, like Mary, you are sitting at the feet of Jesus, and receiving with obedient regard his every word. Say whether his written word be your daily study and delight; and whether you diligently apply to yourselves his preached word, for the correcting of every sinful habit, and for advancing the life of God within you

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