II.IT MAY WELL BE SO, for God is good to all.

III.IT OUGHT TO BE SO, for God has made all.

IV.IT MUST BE SO, for God is just to all.

(J. Lyth, D. D.)

I. THE COMMON DECLARATION OF SIN AFFIRMED OF ALL. On this the whole Word of God is uniform. Now, strong as the assertion here may seem, one moment's reflection will show its righteousness. With one consent men declare they have done wrong. Should one affirm that his life was perfect, he would be laughed at, so utterly at variance is it with the common experience of men. Here, then, is the impartiality of God. For His own honour it would seem that the faults of those who were His favourite servants should be concealed; but no, all is told.

II. THE COMMON SAVIOUR PROVIDED FOR ALL. No man could save himself, because all had sinned. Then all must rely on this one great Mediator, who was to die for the sins of the whole world. The Jew, as a Jew, was not the object of His life and death, but the Jew, as a man, and the Gentile as a man.

III. THE COMMON CONDITION REQUIRED OF ALL. It is usual in man-made religions so to frame the condition of salvation in favour of the rich and influential. But no such thing can be found in God's Word. All may be saved from the common evil by one way only. It tells all that they must submit themselves to God, and that submission is shown and obtained by repentance and faith.

IV. THE COMMON REWARDS AND PUNISHMENTS ADJUDGED TO ALL. This was beautifully taught by our Lord in the parable of Lazarus and Dives. God purposes that all should possess the blessings of eternal life, irrespective of their condition. The truly loving, faithful heart, wherever it may be found, shall be taken into Abraham's bosom; while the disobedient, the unbelieving, will be subject to eternal death.

V. THE COMMON REVELATION GIVEN TO ALL. It is in one book, which may be read and understood by all who can read. In our own country, every man cannot be his own lawyer, and so at great cost has to employ a lawyer; hence, the rich can obtain the best advice and knowledge, while the poor cannot obtain counsel at all. Such is not the case with God's law. The book is given into our hands.

(H. W. Butcher.)

I. THE TESTIMONY OF SCRIPTURE; and we shall perceive more clearly wherein the Divine impartiality consists.

1. God hath not that respect for outward appearances which man has. In the selection of instruments to accomplish His purposes, He has respect solely to moral qualities. This is seen in the selection of David instead of Eliab. "The Lord looketh on the heart."

2. While there is great variety in His providential government, with regard to different nations, yet it arises not from partiality; and though the Jews had put this interpretation on the Divine conduct, they were taught by Paul that both Jew and Gentile would be recompensed according to their works. And Peter, having imbibed the prejudices of his nation, was taught to acknowledge that "God is no respecter of persons."

3. Rank, riches, honour, etc., do not affect the moral character of the Divine administration. The king and his subjects, the master and his servants, are treated on the same equitable principles.

4. We often form a too favourable estimate of those we love; our partiality conceals their defects, and magnifies their excellencies; but not so with God.

5. We cannot conceive of an infinitely perfect moral governor, and divest him of this impartiality.(1) To suppose Him destitute of it, would be to imagine some defect in His perfections. He is infinitely wise, so that He cannot possibly mistake the characters of men. He is "a God of knowledge; by Him actions are weighed." Partiality might be shown unwittingly, as when it arises from defective information; but intentional partiality must have a motive, and is ordinarily connected with a feeling of interest arising from the limitations and weakness of authority. But no such motive can operate with the Divine Being. The independence of Jehovah is a security for His impartiality. As He has no natural inducements to it, so partiality could only result from moral obliquity. But He has no tendency to depart from perfect uprightness; He naturally and necessarily esteems that which is good and excellent in itself, and dislikes that which is evil. "The righteous Lord loveth righteousness."(2) As His infinite perfections are a security for the impartial administration of His government, so the inspired writers have inferred it from the common relation in which He stands to all men. He is our Creator; and it may be fairly inferred, that those who stand in a common relation will be treated on common principles. As our universal Parent, He will display the parental character to all; and whatever diversities obtain in His administration, they are not violations, but different manifestations, of the strictest impartiality. Thus God will not regard the rich more than the poor, because He is the Maker of them all.

II. ILLUSTRATIONS FROM THE GREAT FEATURES OF GOD'S GOVERNMENT OF THE WORLD.

1. His providential dispensations are, notwithstanding their great variety, impartial.(1) There is perfect equality in the principal facts of man's history; and all the varieties of providence are trifling when compared with the points in which men's experience agree. Men enter into life in the same state of helpless infancy; they are subject to similar diseases; and the characteristic joys of different periods of life are much the same in all countries. There is great sameness in the occupations of men; and while there are differences of rank and station, the advantages and disadvantages of each are so nicely poised, that it is difficult for us to say, when we contemplate the whole of our being, which is to be preferred.(2) Human life, in itself considered, presents no essential difference. It is preserved and sustained by means which have all the regularity of laws; and the actions of the body and mind are obviously essentially the same in all men. And while there is no important distinction in the physical or mental constitution of mankind, the external world stands in the same relation to all, quite irrespective of persons or character. The sun shines on the evil and the good; God sends His rain upon the just and upon the unjust. The same physical laws are in operation with regard to all men; and the natural results of conduct are experienced over the whole world. In all ordinary circumstances, "He becometh poor that is slothful, and the hand of the diligent maketh rich." As the whole character of man's existence is strikingly similar, so in death there appears a similar equality.(3) God's experimental probation of His intelligent creatures is perfectly adapted to the infinite variety of mind and character. He governs them by one law, which, by its contractile and expansive force, is a perfect law of equity to every individual He has formed. "Unto whomsoever much is given, of him much will be required." There is nothing in God's law which respects only a portion of our race; it is of universal obligation, and of common concern to every individual. It is accompanied by the same rewards and punishments to all men. Its sanctions are of universal application, and constitute encouragements to obedience, and motives against transgressions. There is not one kind of reward for the rich and another for the poor.

2. The doctrine of the text is illustrated by the universal aspect of the gospel to all mankind. "God so loved the world," etc.

3. In the final decisions of the judgment day it will be seen that God is no respecter of persons. None will be exempted from judgment; they will all have to appear at the same tribunal, before the same Judge, and their judgment will proceed on the same principles of equity and truth.Conclusion. Let the doctrine of the text —

1. Guard us against a rash and hasty judgment of any part of the Divine conduct. We see but small parts of an immense and combined system of operation, and are incompetent to decide upon the character of any one event without knowing vastly more than we do in the present state.

2. Guard us against presumption. Men cherish undefined notions of the goodness of God, that induce them to suppose He will not be strict to mark iniquity. Other men presume on their self-righteousness. Another class are hypocritical professors, who name the name of Christ, but depart not from iniquity.

3. Direct us to the only ground of hope and confidence towards God. There is no respect of persons with Him: nothing in our external condition or relations will induce Him to form a judgment of us contrary to truth. The universal condition of salvation is faith in Christ Jesus.

(S. Summers.)

I. ASSIGN THE REASONS WHY THERE IS APPARENTLY "RESPECT OF PERSONS" HERE. Now it is popularly, but mistakenly assumed, that differences of outward circumstances is an evidence of "respect of person"; because we are in every instance what God has made us, and have in every instance what He has given us; and He hath given to some preeminence over others in personal endowments, in worldly possessions, and in honour among mankind. For this, however, we may assign the following reasons —

1. That such has been the order of nature, throughout all God's works, from the beginning. And not only has it been the order of nature that there should be degrees of beauty in the vegetable, and of strength in the animal world; that trees, e.g., should be of different height, flowers of different hues, and fruits of different flavour, and that the irrational creatures should vary in the measure of instinct; but the same wise Creator ordained a difference also in the first living pair whom He was pleased to form in His own image. But from the first fatal act of disobedience, both were alike involved in the common transgression, and both are alike capable of realising the proper deliverance. Hence says St. Paul, "There is no difference between male and female."

2. That inequality among individuals conduces to the general good. And this connects itself with the former. Some men, indeed, raise the absurd and senseless cry of universal equality; forgetting that such a state of things could not possibly exist, unless all mankind were exactly equal in strength, and talent, actuated by the very same propensities, and in pursuit of the same objects. So long as there are some formed by natural endowments to lead, and others to follow, so long must there be some to exercise command, and others to render obedience. And could we balance the advantages of either state, we should find it very difficult to determine on which side the scale preponderates. David, the innocent youth, keeping his father's sheep, with not an enemy upon earth, and with God for his Friend in heaven, was assuredly not less happy than David, king of Israel. Again, what was the result of the attainment of royal dignity to Saul? The nation, indeed, required one to lead them against the Philistines; and for their sake, but not for his own, was Saul exalted out of the people; but for his own sin, not for theirs, were the weapons of his warfare broken.

3. That the worldly condition, whatever it be, is the trial of faith, and the probation for eternity, best suited to him who occupies it. Some are born, as it might seem, to do — others to suffer — the will of God; but if action is more profitable to others, endurance is most assuredly not the least profitable to ourselves; and only towards that man could God be said to act with partiality, to whom He should deny the power of doing His will, and the opportunity of attaining to the perfect bliss of the righteous. But God has done this to none. Whether we are possessed of the one talent, or of the two, or of the ten, is comparatively of inferior moment; since a man is "accepted according to that he hath, and not according to that he hath not." Thus St. Paul "charges them that are rich in this world, that they do good, that they be rich in good works," etc.; but even if they attain to this, it is not a higher degree of attainment than to suffer patiently the will of God. Had Dives given half his goods, like Zaccheus, to the poor, we have no warrant whatever for supposing that this would have been more acceptable than the patient self-devotion of the beggar. Lazarus could not act, indeed, but he could suffer; he could not relieve the distress of others, but he could, and did, exhibit a shining example of long suffering and patience. And thus everyone placed in a humble sphere ought to consider whether that situation is not the best calculated to advance his highest and most enduring interests; whether if God were to bestow upon him worldly prosperity, his heart might not thereby become hardened, or his spiritual perceptions obscured. The fact of an eternal existence must be taken to be the true test of the interests of time. Hence, again, "there is no respect of persons with God," because He will judge all by what they have done, and by what they have suffered for Christ's sake; not by what they have enjoyed or possessed.

II. AFFORD THE EVIDENCE WHY THERE IS REALLY NO RESPECT OF PERSONS WITH GOD BECAUSE THERE SHALL BE NONE HEREAFTER. And this evidence is also three fold.

1. Because the distinctions to which men attach so much importance are transient and precarious. Whatever difference there may be in the character of our path through life, there is none whatever in the nature of the end. One "house" is "appointed for all living"; and no sooner do we enter that common tenement than all are on the same level. And what is the undying soul? It is either rejoicing in God's manifested presence, or it is an outcast from the glories of redemption. Then, if not before, it will be seen that the fancied advantages on account of which we "call the proud happy," are far more than counterbalanced by the downward tendency of wealth. It may, indeed, cost an effort on the part of those who are daily struggling with privation to suppress the rising wish that they had been born to opulence, but never let them harbour for an instant the vain imagination that it is because they are of less estimation in the sight of God. They ought to consider that if they have not the advantages, neither have they the trials of the affluent; if they have not their means of doing good, neither have they their responsibilities for leaving good undone. Nay, they ought to consider that the very necessity of daily toil is a preservative against sin; and though necessities and distress may plant their path with thorns, they at least diminish the attractions of things below, and point the soul to things above. The "good part" is that "which cannot be taken away"; and while "the world passeth away, and the lust thereof, he that doeth the will of God abideth forever."

2. Because all, whatever they possess, are alike responsible to their Judge. "Every one of us," said St. Paul, "must give account of himself to God." To whom little is given, of him is little required, while "to whom men have committed much, of him they will ask the more"; and so it is with God.

3. Because, as to all there is a common Saviour, there must be a common salvation. All, therefore, who shall be convened before the tribunal of the Judge, whether those who reigned or those who served, those who smiled or those who suffered — all shall be separated into two classes, and only two.

(T. Dale, M. A.)

1. As to the body, one is defective, and another well-formed; one is deprived of some of the senses, or hath them in low degree, another enjoys them all in their full vigour; one is weak and sickly, another healthy and strong; one hath length of days, another is cut off in the flower of youth.

2. As to circumstances; one is poor, and another rich; one unfortunate, another successful; one is doomed to obscurity, another is powerful and in high station.

3. As to temper; one is easily satisfied, and possesses serenity of mind; another is anxious or melancholy, and is plagued with forebodings.

4. As to the passions; they seem to be more impetuous in some, whilst others find them more compliant.

5. As to natural abilities; one hath a strong memory, a lively fancy, a good judgment, a fine taste, and a large capacity; another is deficient in all these respects.

6. As to the external advantages, of country, situation, and education, upon which so much depends; one is placed in a land of liberty, learning, religion, and good manners, and wants no helps of enlarging the mind and improving the heart; another hath his hard lot in regions quite the reverse. To clear up the Divine impartiality from objections consider —

I. WHAT IS RESPECT OF PERSONS, and distinguish between matters of favour and matters of justice.

1. Amongst men, gifts to which another person hath no claim, are free, and none can be accused as a respecter of persons who makes one rather than another the object of his kindness, if he is guided by prudence or by innocent affection. As in the choice of friends or servants, or in beneficence, we cannot keep company with, or employ, or assist everyone, and we may prefer one deserving person to another equally deserving, without being respecters of persons. But in points of justice and matters of trust, whosoever favours the guilty hurts the innocent, or gives or refuses contrary to the eternal rules of right, such an one is a respecter of persons.

2. The same distinction holds true in relation to God's dealings with His creatures. His giving them more or less, His placing them here or there, is a matter of favour, and respect of persons hath nothing to do with it. But in His behaviour to His creatures consequent to their behaviour towards Him, in this He acts by the rules of justice, and in this His justice shall be so manifest as to clear Him from all imputations of partiality.

3. If you examine the Scripture where God is said to be no respecter of persons, you will find that it is as He is Ruler and Judge, and dispenser of rewards and punishments; and so with relation to men, when they are commanded not to respect persons, they also are considered, not as doing favours, but as exercising acts of authority and justice, in a public or private character.

II. THE PRESENT DIVERSITY OF CONDITION AMONGST MEN IS SO UNCERTAIN AND VARIABLE, AND LASTS FOR SO VERY SHORT A SPACE, THAT IT BECOMES IN THIS VIEW FAR MORE INCONSIDERABLE THAN IS USUALLY IMAGINED.

1. Man is called into this world for a few years, and then to depart into eternity. One flourishes, and another struggles with adversity; and whilst we gaze with envy upon the one, and pity on the other, the scene closes, and the vision fades away. It is our future lot alone that can determine us happy or unhappy upon the whole.

2. Even the present condition of men is perpetually varying. All men, more or less, pass through the vicissitudes of what we call good and evil.

3. Even temporal happiness depends not so much upon externals. Many other circumstances are to be taken into account; and of two persons, of whom the one passes for happy, and the other for unhappy, perhaps the sum total of their pleasure and pain is nearly equal.

4. Natural evil, such as poverty, pain, and disappointments, is not always a real calamity, but rather discipline, tending to make the sufferer better, and to guide him to happiness.

III. THE EVILS OF WHICH MEN COMPLAIN ARE OFTEN OF THEIR OWN PROCURING. Virtue has a natural connection with happiness. This connection is sometimes suspended and interrupted by accidental causes; but it holds good on the whole, and vice has the same connection with misery. If the evils to which men were obnoxious were traced up to their causes, we should find that the greater part of them are the consequences either of thoughtless folly or wickedness. Therefore these sufferings are not to be charged to the Divine administration.

IV. THE IMPARTIALITY OF PROVIDENCE, WHATSOEVER DIFFICULTIES MAY ATTEND IT IN THE PRESENT STATE, WILL BE FULLY CLEARED UP IN THE NEXT; and we must wait with patience to that time for the fuller solution of some of our doubts. As to the temporals there is no reasonable objection to the Divine impartiality. It is the moral and religious difference between men that creates the main difficulty. One hath an opportunity of religious improvement, and is a good Christian; another is deprived of this advantage, by no fault of his own, but by having his hard lot in the dark regions of rudeness and of ignorance. In answer to this, the Scripture saith that God will judge the world in righteousness, and deal with everyone according to his talents, and to the use which he hath made of them.

1. All men have it in their power to do what God requires.

2. All those who in the main act suitable to their abilities have a secret influence of God to help them so far as is needful.

3. All such have Christ for their Redeemer, though He never was revealed to them.

4. All those who have thus behaved themselves shall enjoy the beneficial effects of it hereafter, according to the extent of their desires and capacities, and shall have the means of making greater progress in goodness and happiness.

5. All they who by their own perverseness have abused the talents committed to them, shall suffer for it in such manner as the Supreme Wisdom shall judge expedient. Unto whomsoever much is given, of him much shall be required; and unto whomsoever little is given, of him little shall be required. This is the voice of reason, this is the express declaration of our Saviour.

V. MEN, IN MANY RESPECTS, AND WITH A FEW EXCEPTIONS, ARE RATHER MORE UPON THE LEVEL THAN WE USUALLY IMAGINE.

1. All men have a mortal body, an immortal soul, the same senses, and much the same powers and faculties.

2. All have the same earth to feed them, the same sun and stars to shine upon them, the same air to breathe, and the same heavens to cover them.

3. All have the same ordinary means and methods to improve themselves, such as diligence, application, sobriety, civility; and all suffer by the contrary vices.

4. As they are reasonable creatures, they have the same great law of reason, or natural religion, to guide and instruct them.

5. As they stand equally in need of the Divine assistance, they all may secure it, if they behave themselves suitably to their situation and circumstances.

6. They are all subject to one supreme Governor, to whom they are answerable, not according to their rank or possessions, but according to their use or abuse of the Divine blessings.

7. Christianity, indeed, hath not been revealed to all; but this arises from other causes, and not from anything in its nature. It is plainly intended for universal use, and where revealed, it is for all classes and conditions.

VI. GOD IS AND MUST NEEDS BE IMPARTIAL, FROM HIS OWN NATURE AND PERFECTIONS.

1. All partiality arises either from vice, weakness, or ignorance; consequently it can find no access to an all-perfect Being.

2. As God is almighty, self-existing, eternal, and independent, all His creatures are at the same infinite distance below Him. Compared with each other, they differ in a vast variety of degrees; but compared with Him, they bear no proportion at all. Therefore He must behold them all as they are created beings, with the same disposition.

3. As He is perfectly wise, He must treat them according to the laws of wisdom and justice.

4. As He is perfectly good, He considers them all as His offspring. He created them to do them good, and nothing can hinder Him from exerting this beneficence, except their undutiful behaviour. Conclusion: Let us imitate God in this perfection. It is indeed extremely difficult for man to be impartial, and therefore we must divest ourselves of those qualities which lead us to unfairness, such as pride, selfishness, party zeal, anger, envy, indolence of temper, capriciousness, etc.

(J. Jortin, D. D.)

(Dean Merivale.)

I.IMPLIES LAW.

II.MUST BE MEASURED BY THE LAW UNDER WHICH IT IS COMMITTED.

III.MUST BE VISITED ACCORDINGLY.

(J. Lyth, D. D.)

II. THE TEXT AFFIRMS A CERTAIN AMOUNT OF OBLIGATION CONNECTED WITH EACH DIVISION; for we cannot understand those who have sinned and shall consequently perish without law to mean a class to be judged without any standard whatever by which to try their guilt or innocence. As between man and man we insist, before judgment is passed upon us, on having the opportunity of knowing the rule by which we are to be judged. Before the statute law of this country is proclaimed no one is guilty of any violation of it, and of course it must be the same as between God and man; and so the passage before us would appear to direct our attention to law of some kind applying to each party, and therefore human responsibility appears to arise.

III. HUMAN RESPONSIBILITY SEEMS TO ARISE FROM THE RELATION IN WHICH BOTH CLASSES STAND TO GOD. The law revealed to the Gentiles is the law of nature, that to the Jews is the law of the Word of God. Now if both are in substance the same, then we must admit that the responsibility resting on man in a state of nature is as decidedly proved as that resting on him when under revelation.

1. Nature discovers indications of kindness on the part of a fatherly Creator, and of brotherhood among the creatures. Everything is so constructed that all must harmonise to a certain extent with one another or perish together. Different countries have different climates and productions that there may be an intercommunity between the various regions, from all which we conclude that it is the duty and interest of this common family to connect their common wants, safety, and comforts, that they may rejoice together in the same grace of life. To infringe, therefore, this law of nature is to rebel against God, and consequently to incur responsibility for this rebellion. Can we look out on nature, and see what its Author meant, and then set that meaning at naught, and say that we will follow the bent of our own minds and passions, and then say that we feel no accusation of ourselves in our own hearts? We cannot. There is a sense of responsibility to God when we discover what God intends.

2. But to rise into a higher sphere. Are there not intimations in nature that we owe to God an acknowledgment of His being and a veneration for His character? Are there not, e.g., feelings that indicate to us the duty of children to respect their parents? Well, surely we are as much bound to honour the Universal as the particular parent; and so we further establish the responsibility of man, which, when we come to Scripture, is confirmed beyond question.

IV. BUT IT MAY BE SAID THAT, ADMITTING ALL THIS, THERE MAY BE AN INTERNAL INABILITY TO MEET THE RULE SO CLEANLY SEEN. The heathen may see that God is his Father, has kindness and authority, but he may feel within him an indisposition to act accordingly because he is corrupt, and the same may be said about a man who has God's Word in his hands. Does this, then, relieve from responsibility? Let the answer be derived from individual experience. For what is responsibility? That state which is created by a clear discovery of law to one who is a free agent. And what is inability? A man is physically unable to walk, e.g., when he is chained to his prison, in which case he cannot be blamed for his inability, because it arises from another, not from himself, and this other has the responsibility for all the consequences of his bondage, i.e., whenever the inability is external, and comes not from ourselves, the responsibility is not recognised. So morally, if a man is bound by another his responsibility is at an end. But where is the man whose moral faculty is bound by another? You can tie your neighbour's hand, but you cannot bind his will. You can work upon the outward, but you cannot touch the inner man. The moral inclination of man is his own, and can be restrained by none. Why, then, if man is thus free, does he not obey the law? Because he is corrupt, and acts according to his own nature; and is responsible because he so acts. He acts under no foreign influence, but according to the principles by which his own normal nature is moved. And so — to return to our text — those who have had no revelation will be tried by the illustrations of their duty which nature gives, and those who have by the illustrations of duty which it furnishes. And if they are found guilty it will be found to arise, not from inability, but from dislike; and let no man say because he dislikes God therefore he is unaccountable — a delusion which is in itself absurd and an encouragement to all wickedness. Conclusion: Let us acknowledge our responsibility. This will lead us to ask for and to secure power to discharge it, and to find in its discharge peace of conscience in this life and an eternal reward in the life to come.

(J. Burner.)

I. THOSE WHO HEAR —

1. But do not understand. Often, doubtless, this is the preacher's fault, who fails because he is not clear or lacks the power to awaken the dormant intelligence; but it often arises from a want of spiritual perception of, or interest in, the truth by those who hear.

2. Or only admire, the object being in some cases the mere beauty of the truth itself, in others the grace of its setting and the charm of its delivery.

3. Or criticise, the object being the statement in some instances, the method or manner in others.

II. THOSE WHO HEAR AND DO. Amongst such are those who are —

1. Anxious to understand. They want to know in order that they may do. Hence they bring all their intellectual and spiritual powers to bear upon the message declared. Such seldom go away unsatisfied or become "unfruitful" hearers.

2. Believe the truth. While not insensible to its intrinsic beauty or to the grace of the form in which it is presented, they regard it as a solemn message from God having a direct bearing on life and destiny. They desire, therefore, not only to understand it, but to assimilate it and make it a power for action.

3. Who reduce the truth to practice. This is the true criterion of hearing which is acceptable to God. Many understand clearly enough, many thoroughly believe as far as intellectual conviction goes — how few "do"! Let this be a matter of self-examination to thoughtful and orthodox hearers! (vers. 17-23).

III. THOSE WHO NEITHER HEAR NOR DO. One might almost say, Who do not because they do not hear, but for the fact that hearing is not the only source of knowledge. Conclusion:

1. Hearing is a great privilege.

2. As privilege it involves responsibility.

3. For the manner in which we have heard we shall be called into judgment, and judged accordingly.

(J. W. Burn.)

I. FOR THOSE SEEKING SALVATION BY THE LAW. The whole law must be done, not simply heard. Who has, who can do it? Sin has so corrupted our moral nature that we are "without strength," and therefore so cannot obtain salvation.

II. FOR THOSE SEEKING SALVATION THROUGH AN INFLUENTIAL GOSPEL. The principle of the text applies much more here. There is no salvation even by the gospel save by acting on its terms — "believe," "receive," "repent," etc.

III. SUGGESTING THE VANITY OF AN EVANGELICAL PROFESSION WITHOUT AN EVANGELICAL LIFE. The gospel has its laws as well as Judaism.

(R. Glover.)

(T. Leighton.)

I. HAS BIBLE MORALITY WRITTEN ON HIS SPIRITUAL NATURE.

1. "The law written in their hearts." The great cardinal principles of morality are in every man's soul, and the ethics of the Bible are but a transcript of them. Christ, who was the living exemplar of the moral code of the universe, reduced it to supreme love for the great Father of all and unselfish love for all His children; and in every heart these two elements are found — moral reasoning and conduct. "Socrates speaks of the unwritten laws which were held in every country, and mentions as samples honour to parents and the prohibition of incest. He says that since these laws are universally held, and are evidently not the result of human legislation, they must have been made by the gods." Sophocles speaks of "the unwritted and indelible laws of the gods in the hearts of man," and Plutarch of "a law which is not outwardly written in books, but implanted in the heart of man." The moral Governor of the universe, then, has written in the constitution of all the subjects of His empire the eternal laws that should govern them.

II. CAN PUT INTO PRACTICE IN HIS DAILY LIFE THE BIBLE MORALITY THAT IS WRITTEN ON HIS NATURE. "For when the Gentiles," etc., "are a law unto themselves." "Do by nature," i.e., by the outworking of those moral elements within them" — not by written directions, but by moral intuitions. The bee that constructs her cells and lays up honey proves thereby the existence within her of architectural principles. She works out the laws which her Maker imprinted upon her constitution. Thus, heathens who have no Bible can work out the moral principles of their nature, and often do to an extent that may well out to blush the conduct of those who possess a written revelation. In estimating their responsibility it is well to remember both I and

II. They are rather the objects, therefore, of honest denunciation than of sentimental pity if they pursue an immoral or ungodly life.

III. WILL BE INWARDLY HAPPY OR MISERABLE AS HE PUTS IN PRACTICE OR OTHERWISE THE BIBLE MORALITY WRITTEN ON HIS NATURE. "Their conscience also bearing witness," etc.

1. Psychologists supply different and conflicting definitions of conscience. Is it a distinct faculty of the soul, or its substratum — that in which all the faculties inhere? Whatever it is, it is that within us which concerns itself, not with the truth or falsehood of propositions or the expediency or inexpediency of actions, but with the right and wrong of conduct. If a heathen acts up to his ideas of right, it blesses him with peace; if he does not, it scourges him with anguish.

2. The "accusing" power of conscience was seen in the Pharisees who brought to Jesus the woman taken in adultery (John 8:9); in Felix, when he trembled before Paul the prisoner; in Pilate, when he called for a basin of water to wash his hands.

3. Conscience can "excuse," i.e., make righteous allowances; she vindicates as well as condemns. "Who can tell the sacred calm which fills the soul when Conscience, sitting on her great white throne, pronounces the sentence of approval of any one single act or thought, and assures the misunderstood, or misrepresented, or calumniated, or even self-doubting servant of God, 'Herein you are free from blame'?"Conclusion: Several things may be deduced from this subject.

1. The identity in authorship of human souls and Divine revelation. The grand rudimental subjects of the Bible are love, retribution, God; and these are written in ineffaceable characters on the tables of the human heart everywhere.

2. The impossibility of atheism ever being established in the world. The human soul is essentially theistic and religious.

3. The responsibility of man wherever he is found.

4. The duty of missionaries in propagating the gospel. Let those who go forth to the heathen not ignore the good in the human heart on all shores and under all suns, but let them —

(1)Recognise it;

(2)honour it;

(3)appeal to it; and

(4)develop it.

(D. Thomas, D. D.)

(Prof. Godet.)

1. The unconscious stage, in which the Gentiles not having the law show its real though latent existence in their own hearts, of which —

2. They have a faint though instinctive perception in the witness of conscience, which —

3. Grows by reflection into distinct approval or disapproval of their own acts and those of others.

(Prof. Jowett.)

2. Christ has ennobled our conception of morality and brought new motives and aids to right-doing, but He always assumed that man had a knowledge of duty and recognised its authority. The gospel itself assumes this, for it is a declaration that God is willing to forgive sin; but it could have no meaning for men who did not know that they had done wrong. If the natural conscience were murdered, and men lost the distinction between right and wrong, the gospel would have nothing to take hold of.

3. Some say that religions faith is the foundation of morals: it would be nearer the truth to speak of morals as the foundation of religion; for the grounds of our trust in God are not His infinite power, which, if not governed by justice and goodness, would fill us with terror, nor His infinite knowledge, which might fill us with wonder but could not command affection and confidence — we trust and reverence Him because of His righteousness, truth, and love — his moral perfections, which we see are admirable in themselves. We cannot trust God until we know that He is trustworthy.

4. St. Paul believed that heathens not only knew many of their duties, but discharged them. The subject is not a speculative one merely. One great defeat of the Evangelical revival was that it failed to afford its converts a lofty ideal of practical righteousness and a vigorous moral training, with the result that Evangelical Christians have the poorest conceptions of moral duty and the weakest moral strength. To remedy this defect we must think more about Christian ethics, which we cannot do to any good purpose unless we begin with St. Paul by recognising the power which belongs to man to distinguish between right and wrong.

5. This power is one of the noblest of our prerogatives, but it is forgotten that, like every other faculty, it needs training. Many suffer from colour blindness, but experiments have proved that this arises, not from any disease or malformation of the eye, but from want of education; and it has been cured by teaching the colour alphabet. Skeins of wool of different colours have been displayed and their differences slowly learnt. Most of us learn this without systematic instruction, but drapers and milliners, who have to notice the finer gradations of tints, obtain the power of discriminating the difference between shades of blue and scarlet which seem to ordinary eyes alike. Their eyes are not better than ours, but they have been better taught. And so most of us, if we have lived among good people, learn without regular teaching to distinguish in a rough way between right and wrong. But if the conscience is to have a keen vision, and if its discrimination between right and wrong is to be unaffected by the cross lights of interest and passion, it must be more perfectly trained, and surely it is worth it; and if you are careful to train your child's memory and voice, why not its conscience, which is infinitely more deserving of your care?

6. There is a bad way of teaching morals as there is of teaching arithmetic. In a bad school the rule is given and the child works his sum blindly, accepting the rule on the authority of the teacher. If his mind is sharp, he may puzzle out its reason; if not, he is left to mark it in the dark. So some people teach morality. They give the child God's rules of conduct, and happily the conscience may discover for itself their nobleness; but if it does, no thanks to the teacher. Having been told the rule, the child is warned that God will punish disobedience; but if from this motive only the rule is obeyed, it is not obedience, but servile superstition. The appeal to God's authority should only be occasional, or the moral sense will be disabled or checked in its growth by so tremendous a conception. When we follow a guide who never leaves us we are likely to take no notice of the path, and our knowledge of it will be no greater at the end than at the beginning.

7. For the education of the conscience we need teaching that is really moral, and not religious, that trains the mind to recognise for itself the obligation to do right because it is right. The vessel of human nature, when exposed to storms of temptation, needs more than one strong cable. Religious faith is the great security; but all the anchors are sometimes wanted, and we have no right to refuse the aid of such guarantees of safety as a genuine love of righteousness for its own sake, a deep hatred of wrong, a dread of moral shame. It is, however, alleged that apart from the Divine authority it is impossible to enforce the obligations of virtue. The objection is put in this form: "You say to a boy that he ought to tell the truth; suppose he asks, 'Why?' what can you answer except that God commands it?" But suppose the boy asks, "Why should I do what God commands?" will you say that because if he does not he will be punished? — a very mean and sandy foundation for morals, for it is no man's duty to do anything simply because he will suffer for not doing it. A rule must be right in itself, or else it is a crime to punish men for disobeying it, If a child asks, "Why ought I to obey God or to tell the truth?" you must answer, "Because you ought. But neither question will be asked if we have done our duty by our children. If they have learnt from us who God is, if they have heard us speak of Him with reverence and trust and love, they will know that they ought to obey Him; and if we are truthful at the impulse of a hearty love and admiration for truth, and put in their way stories about heroic truthfulness, they will know for themselves that lying is wrong and shameful.

8. I have pleaded for the education of the conscience in the interest of morality; I also plead for it in the interest of religion. Why should I trust, obey, and worship God? Because I ought. And wherever that answer is not given by the human soul, no appeal to hope or fear or gratitude will be effective. Mere terror is not without its uses. It may break the strong cords of immoral habits and paralyse for a time the baser passions, and may so give the conscience which has been trampled under the brutal hoofs of insolent vice the chance of asserting its authority. But I believe that as a general rule the nobler power has been in alliance with the terror from the very first. However this may be, I do not believe that religious faith can have any secure hold of man except it is confederate with conscience; and a man who has learned to revere his minister is most likely to revere God Himself.

(R. W. Dale, LL. D.)

1. The essential truths of religion are natural, constitutional, organic. They were not first created when declared by inspired men. Mental philosophy does not create mind, and the law of conscience did not create conscience. All those great Bible truths which involve the nature of right and wrong, of inferiority and superiority, of submission, of obligation — all that goes to constitute what we call moral sense — has a foundation in the nature of things; and if man only had the wisdom to know what he was and how to unfold his moral constitution, every man would work from his own moral consciousness to substantially the same ground which is open to him in Scripture. So that, when I preach the gospel, particularly in its relations to duty and obligation, I feel strong, not only because I believe the Word of God, but because, tracing the Word back, I find it written again in you. Studying man as I do, and studying the Word of God, I find the two are respectively witnesses of each other, and both together are stronger than either alone; and all the way through the Word of God appeals to this consciousness of men to bear witness to its essential truth.

2. On the other hand, a right-minded man, if he had no revelation, but had power to keep his mind clear and sensitive and his conduct in harmony with his higher nature, would go up on to the plane of the gospel. Hence, the gospel is not a super addition to nature. It is the opening of nature, the blossom of that which belongs to the race; nature being understood to mean, for the most part, that condition which God first intended.

3. From this fundamental view, it will appear right and wrong in human conduct, in the main, are not conventional, not things of mere custom. There are a thousand things in life which may be changed, and which are different in different nations. But the great fundamental principles of right and wrong — truth, justice, purity, and love — these are the same in every age and everywhere. It makes no difference how much men may philosophise about them. A man may have any theory he pleases of digestion, but digestion does what it pleases. A man may believe that there is a brain in his head, or that there is nothing in it; but his belief makes no difference with the facts. And so with moral theories: they touch not moral facts in the least degree.

4. Men are not released from obligations to virtue and religion simply by keeping away from the church, etc. There are many who think that if they shut out disturbing truths they will have rest. No. The Word of God comes as your friend to help you, by giving you the state of facts; but if you throw the facts away, you simply throw the help away. A man lies sick, and sends for his physician. The physician prescribes such and such remedies, and forbids the use of such and such articles of food, etc., etc. But after the physician has gone the man says to his attendant, "Go, tell him not to come again — to keep his advice and his medicines away." And then he says, "There! I have dismissed my doctor." If you could only dismiss your disease as easily as you can your doctor, it would be all very well; but to dismiss your doctor and keep your disease is not wise. The fever is a fact, and does not depend on quarrelling schools of medicine. A man says, "The Churches are all by the ears, and I am going to take my own way. I will manage my case myself." You may in that way get rid of Churches and of a thousand disagreeable circumstances; but will any men get rid of that nature in which the law is written, "Thou shalt love the Lord thy God with all thy heart," etc., "and thy neighbour as thyself"? Go out, now, into the world to get gain, to be happy. Wind yourself up with the key of selfishness. Try to make your own powers serve you faithfully in harmony with each other. They are at a jangle with themselves. And you are not any better off because you have put the Church away from you; for the obligations rest not on the Church, but on you. Not they alone who have made a profession of religion are bound by its duties: they are binding upon every man. A man does not see any better for being in an oculist's establishment. The necessity or the desirableness of his seeing does not arise from the fact that he is there, but from the nature of things. And if a man has ophthalmia the necessities of his eye and the laws of sight are just the same as though he were under medical treatment and care. And yet there are people who seem to think that of course a man ought to do certain things because he is a member of the Church. No, the obligations came long before the Church could have imposed them upon him. You say, "I am not a member of the Church, and you ought not to expect that of me." But are you not born? Have you not that law of God written in you? I preach right, purity, holiness to you, because you are men. If you had never seen a Bible, these obligations would have rested on you by the very primal conditions of your creation.

5. There is an impression among many that freedom is gained by going out of the sphere of religious teaching into infidelity; and they laugh and say, "I used to feel guilty if I broke the Sabbath, but I do not now; I used to think that I ought to pray, but prayer is a superstition." And so men go on setting aside point after point of fundamental religious belief; and they think they are becoming more and more free, and they ridicule Christians, whom they think to be bound hand and foot. Now, I do not say that the Churches have the perfect view of religion; but I do affirm that the faith which is held by all Christians is in the main a guide and a light. You and another man are walking in a troublous path. There are precipices on the right and left, and deep morasses below. Your companion is walking with a little lantern, containing only a tallow candle, and, taking one step at a time, manages to pick his way, though with some difficulty. You, who are so bold as to venture without any light, say to him, "Your tallow candle makes a miserable pretence of giving light; of all absurd things, the greatest is the attempt to make one's way through the world with such a light as that"; and you knock it into the mud. It may be that the lantern could have been improved; but is it improved by darkness? Now the man has nothing to guide himself with. The light he had was feeble, but it was enough to guide him safely; and now he makes a misstep, and plunges headlong down the precipice and perishes. Suppose all is true that you say of Churches: after all, are they not better than nothing? Do not they attempt to take hold of those fundamental instincts which belong to men, and which must be cared for and satisfied? And do not they go a certain way toward satisfying them? And does not infidelity bring men into bondage and darkness instead of into liberty and light?

6. By throwing off religious faith and the restraint of the Church men do not escape conviction of sin, nor a sense of guilt, nor unhappiness (Romans 1:20). If there were not a Church, nor a Bible, nor a teacher; if there were nothing but the sun and the stars and the rolling seasons; and if there were but a single man living, he would be without excuse; for God has made the heavens and the glimmering light of nature, and these are enough to hold a man responsible for his character and conduct. And then in the text he says, "When the Gentiles which have not the law," etc. There is no man of any degree of reflectiveness or sensibility who is not made unhappy in himself by the way in which he is living. In the excitement of a career of business, in the intoxication of pleasure, men drown their unhappiness; but the moment there comes a leisure moment there comes a time for thought. A man's reason looks over his life, and he says, "I have toiled fifty years, and I have built my house and furnished it, and I have a place among men; but, after all, what am I profited? If I might live again, would I live over the same life? Have I satisfied my early aspirations, realised my own ideal?" Or, if he looks more closely at himself, he says, "Am I selfish, or am I not? I have learned to wield the pen; I know how to paint; I can carve; I am able to build a house; I can handle the sword; I have power to manage anything in this world almost; but myself I cannot manage. My conscience jangles with my feelings; I am often carried away by temptation. Everything is wrong. There is nothing that I make such poor business in dealing with as myself." A man reads this, not out of the Bible, but out of his own soul. And if a man's faculties do not live in harmony, then his own thoughts accuse him, and his judgment judges him, and his moral sense brings him under condemnation. It is in such cases that the gospel way is shown to men; and though they may set aside the revelation of mercy, they cannot set aside this judgment that is perpetually going on in their consciences.

7. The gradation in condemnation is a matter for thought. Those who have been taught the truth, and who then sin, are condemned in the greatest measure. But let no man say, "I was born of ignorant parents, remote from instruction, and I cannot be condemned." According to your measure you will be condemned; but the lowest grade of condemnation will be more than you can bear. No one can afford to be sick. All the contrivances of nature have never made anybody attempt to be sick. You can make the body love odious things, you can modify the digestive powers, but no sort of treatment ever made sickness an agreeable thing. And by no means can a soul that is out of order be happy. There is a condemnation that rests upon it just so long as it is in that state. And now comes the declaration of the gospel, "Except a man be born again," etc. It rests not alone upon those that have been instructed, but upon everybody.

8. This moral constitution is not a mere thing of time. It is not an arrangement for a special occasion, not for a transitory scene. The testimony of the Saviour and the New Testament all through is that right and wrong are eternal; that the moral constitution which divided men in this world divides them in the other. As on the one hand he that in this world loves, seeks, and so far as in him lies does the right, goes on forever with increasing blessedness, so, on the other hand, he who in this world perverts his body and soul grows worse and worse; and the evil effects of his misspent life do not drop off from him when he dies, but go on with him. You are not sinful, then, because you have been preached to or because the Bible says so and so, but on account of the perversion of that nature which God gave you. But when an offer is made to you of pardon for the past, and God in His infinite mercy through Jesus Christ gives you a remedy for your sins thus far if you will forsake that which is evil, if you turn away from Him you are destroyed. Men are very much like lunatics in hospitals. All their wants are provided for, and yet they set fire to the institution and burn it up. They are not made well by this deed. It is simply a part of their insanity to do it.

(H. W. Beecher.)

(T. Guthrie, D. D.)

(T. Robinson, D. D.)

I. AN INWARD witness. Other witnesses are outside, and so may be set aside. One witness may be produced against another, or circumstances may destroy the testimony given, but it cannot be so with the witness within. A man may as soon fly from God or himself as from conscience. Now that which is thus within a man has the greatest influence upon him either for comfort or terror: so that we had better have all men and all devils for our enemies than our own conscience!

II. A KNOWING AND INTELLIGENT witness. None can know what conscience knows but He who knows all things. Human witness are sometimes set aside on account of intellectual feebleness, but conscience penetrates into the secret windings of our hearts; and as — Its discernment is clear, so its judgment is generally true, and what it once knows it never forgets.

III. An AUTHORISED AND CREDIBLE witness. Witnesses are sometimes disallowed on the ground of moral blemish; but conscience is the King's witness, so that he who heareth conscience, heareth God (Romans 9:1).

IV. A FAITHFUL AND TRUE witness. It will not be bribed: like its Master it accepts of no man's person. It deals impartially with the monarch and the slave; and though it may sometimes speak amiss, yet never contrary to its judgment.

V. A LOUD witness. The deaf shall hear the voice of conscience. Like the voice of God, it is terrible and full of majesty. Cain found it so. The cry of conscience was as loud as that of his brother's blood. Judas thought it so when he went and hanged himself. How loud does it sometimes speak on a sick and dying bed! The law thunders, and conscience is but the echo of its voice. The law speaks by terrible things in righteousness, and conscience does the same. The law says, "The soul that sinneth it shall die"; and conscience says, "Thou art the man!" Many endeavour to drown it in riot, and the hurry of business, but their efforts will be ineffectual. When God bids it speak, it will speak to purpose; and those who would not hear the voice of parents, ministers, providences, or even of the Divine Word, yet shall hear the voice of conscience.

VI. A SUFFICIENT witness. It will silence all pleas and excuses, put an end to all subterfuges and evasions, and leave a man self-judged and self-condemned, It is sufficient now; there is no refuting its testimony, or setting aside its verdict, and it will be so at the last day.

VII. An ETERNAL witness. If all other witnesses were dead, conscience lives, and will hereafter bear its testimony unrestrained. Its language will be, "Son, remember"! (Proverbs 5:12). Conclusion:

1. Let us take care of sinning against conscience. It is an enemy that no bolts nor bars can keep at a distance. The approbation of conscience, next to God's, is the greatest blessing this side of heaven.

2. Let us endeavour to keep conscience tender, then attend to its motions, and hearken to its remonstrances. Tenderness is its perfection. God takes notice of it (2 Chronicles 34:27).

3. Above all, let us have our hearts purged from an evil conscience by the blood of Christ.

4. Let wicked men remember that if conscience be ever so silent now, it will be vociferous enough at the great day. As the spectre said to Brutus, "I will meet thee at Philippi," so conscience says, "I will meet thee at judgment seat!" Good men, who at times suffer much from the lashes of their own consciences, learn the importance of having always "a conscience void of offence" (1 John 3:21).

(B. Beddome, M. A.)

I. ITS NATURE AND OFFICE.

1. God has given man a written law as the supreme standard, whose object is to educate and confirm him in his duty to God and man. This law, however, is —(1) Of late communication. The Old Testament, given only gradually through centuries. The New Testament only when the world was already old.(2) Of only local extent. Before Moses there was none. In St. Paul's day it was known only to the Jews. In our day vast regions and even in our own country too many have no knowledge of it. If, then, there were only God's written law, the mass of men, in the past and still, would have no standard of right and wrong — their passions unchecked. Society would be impossible.

2. But the existence of a written moral law implies an already existing moral sense, or unwritten law. Without this our obedience to any law would want a moral character. It would be either mere training and discipline, or submission to force. There would be no sense of obligation to keep it, no choice of the will and heart in doing so.

3. An unwritten law of God, however, does exist. In every race there is an instinct which —(1) Condemns evil. The judgment day not only in the future. The great white throne, and He that sits on it, are in effect set up in every bosom. No deception is possible. No outward position screens us.(2) Vindicates the right. The answer of a good conscience is the support of the soul under any trial. Of old it sustained the saints in their fiery trials. Fidelity to principle still bears up many a one. It is the greatest solace in the retrospect of life.(3) Is given to receive and act up to the higher teachings of the written law. "By manifestation of the truth commending ourselves to every man's conscience in the sight of God." Imposes on us the duty of learning all the bearings of our obligations.

II. HINDRANCES TO ITS HEALTHFUL VIGOUR.

1. Ignorance. In savage life, obscured and limited in its range by circumstances. Imperfect conception of relative duties from the struggle for self-preservation. Now long reign of selfish passion. Violence and hereditary darkness. In criminal life amongst ourselves. The child of a thief, what can it know of right and wrong in some directions?

2. Perversion. Education colours our estimate of the character of acts in many cases. Pascal speaks of morality as varying with latitude and longitude. This is seen —(1) In religion. Inquisitors torturing and burning for the greater glory of God. Whitefield defending slavery. Paul thinking he honoured God by helping to stone St. Stephen.(2) In business. Conventional or trade morality. Men do in business what they would shrink from in private life.

3. The seared conscience. The religious faculty may be well-nigh extirpated by neglect; like eyes of cave insects and fishes.

4. The weak conscience. A failing that leans to virtue's side. Troubles itself and others by making a principle of what is really indifferent. The disputes in Paul's Epistles, new moons, eating flesh, Levitical laws, etc. So some object to matters of no moral moment.

III. CHARACTERISTICS OF A HEALTHY CONSCIENCE.

1. It accepts and acts on principle, not its accidental illustration. It guards itself in great matters by fidelity in all. Its rule is, "He that is faithful in that which is least, is faithful also in much."

2. It is not content with profession, but carries its convictions into practice; not "go" and "went not."

3. It is always humble. Feeling its own weakness and constant need of strength.

4. It is manly. Will not yield to custom, favour, gain.

5. It bases its action on the law of Christ as the ideal of morality.

6. It keeps the example ever before it, and remembers its obligations to honour Him by loyal duty. Conclusion: One may strengthen and enlighten conscience. In any case it grows with the wider realisation of the breadth and sweep of God's law. In our own day it has widened its sphere. Needs still further quickening in each walk of life; especially in the vital matters of the soul. The deputy of the Almighty. Bring your soul before it. As it asks you, "Guilty, or not guilty?" answer. If guilty, repentance and a holy life, looking to the great salvation of Christ, will reverse the verdict.

(C. Geikie, D. D.)

1. It is an ever present, true and helpful friend. One who will not be afraid to speak plainly, and whose counsels will be to the point, and, as a rule, wise, kind, true, and good.

2. It is an ever observant and faithful witness — one out of whose sight we can never get, who is diligent to record, careful to remember, and ultimately faithful to bear its testimony.

3. It is an impartial judge. It not only bears witness, but acquits or condemns.

4. In regard to the impenitent, it will be the righteous executioner fulfilling the behests of the Great Judge of all, and the punishment itself — the worm that never dies.

II. THE SEASONS AT WHICH IT EXECUTES ITS SEVERAL OFFICES.

1. To an extent at all times — with more or less efficiency.

2. To a more powerful degree —

(1)After some special act of sin.

(2)Under some specially awakening sermon.

(3)Under some severe affliction.

(4)At the hour of death.

III. THE CIRCUMSTANCES WHICH MAY FOR A TIME INTERFERE WITH ITS EFFICIENT ACTION.

1. It may be misinformed or ignorant. Conscience can only condemn a man for what he himself believes to be wrong.

2. It may be warped or swayed —

(1)By prevalent customs and notions.

(2)By a man's interest, passions, tastes.

(3)It may be partially stifled and benumbed.Tampering with conscience will enfeeble its action. A watchdog gave notice of danger to the inhabitants of a log hut; they were disturbed by his bark, and, annoyed, they silenced him — but only when too late. The Indians were upon them, their hut was burned, and their lives sacrificed. Conclusion:

1. Do not trifle with conscience.

2. Seek its enlightenment.

3. Remember that conscience after all is less rigid than the law of God (1 John 3:20).

4. Let it lead you not only to tremble, but to the Cross.

(G. J. Adeney, M. A.)

(Abp. Trench.)

(T. Griffith.)

I. DISCRIMINATING. By it man —

1. Discovers the reality of moral law.

2. Determines his character according to it.

II. BINDING. Conscience —

1. Tells us that we are under obligation to God's law.

2. Produces consciousness of obligation.

III. JUDICIAL.

1. As a witness.

2. As a judge.Inferences:

1. The reality of conscience.

2. Its originality.

3. Its universality.

(D. Thomas, D. D.)

1. By use.

2. By reflecting on the moral character of our actions.

3. By obedience to its admonitions, or conscientious acting.

4. By meditating on characters of preeminent moral excellence.

II. It may be INJURED.

1. By disuse.

2. By neglecting to reflect on the moral character of our actions.

3. By disobedience to its admonitions, or want of conscientiousness.

4. By frequent meditation on vicious characters and actions. "Vice seen too oft, familiar with its face, we first endure, then pity, then embrace."

(T. Robinson, D. D.)

1. In the first place, conscience is not a law, but a faculty; not the decision pronounced in a particular case, but the faculty which pronounces the decision.

2. Again, this faculty is susceptible of instruction and improvement, like other faculties of the human mind; like the understanding, for example, or the taste.

3. There is also another important distinction to be made in respect to conscience. Its authority is sometimes said to be supreme and final. And so it is, in a certain sense; that is to say, it is supreme over every other kind of human motive and inducement; should a conflict arise, our sense of what is right ought to prevail, in all cases, over our sense of what is expedient or agreeable. But the authority of conscience is not final in such a sense as to forbid conscience itself from, if need be, reversing its own past decisions. I may appeal at any time from my conscience less instructed to my conscience more instructed, and under these circumstances what was right to me yesterday may become wrong to me today; and what is right to me today may become wrong to me tomorrow.

4. But if conscience itself is an Improvable faculty, and if, in its legitimate action today, it can revise and reverse its own decisions of yesterday, the question naturally arises, Is there anything in conscience which is fixed and absolute? I answer, Yes. The things which are fixed and absolute in conscience — that is to say, the things which are the same in all consciences, and the same in every conscience at all times — would seem to be these three. In the first place, all consciences make a distinction between actions as being right or wrong secondly, the notion of right, as such, or of wrong, as such, is identical to all minds; and, thirdly, all concur in the feeling that they ought to do what they believe to be right. Each man's conscience is a special development of our common moral nature; and each man's duty in respect to it is, to take care that this special development shall be more and more complete, and more and more effective; in short, that he may have a better conscience to obey, and obey it more faithfully.

5. It remains to consider the means by which this two-fold improvement in conscience and in conscientiousness may be promoted. The first condition is, a habit of attending to the moral aspects of things, and especially of our own dispositions and conduct; in one word, moral thoughtfulness. A second necessary condition of the moral progress required — of progress in both conscience and conscientiousness — is found in a determination to do right, cost what it may; in other words, to moral thoughtfulness we must add an invincible moral purpose. The progress insisted on in this discourse supposes another condition; namely, that we not only obey conscience, but obey it as an echo of the Divine will: in other words, to moral thoughtfulness and a moral purpose we must add a sense of the authority and sanctions of religion. One condition more. To make us more observant of conscience, and, at the same time, to make conscience what it ought to be, we must take our standard of righteousness from the New Testament.

(James Walker.)

I. CONSCIENCE IS AN ORIGINAL LAW IN MAN'S MORAL NATURE. Being so, it is the same in all men, civilised and uncivilised. It cannot be educated any more than the eye can be taught to see, or the ear to hear. The only training a man can be given is in applying the law of conscience to the conduct, and in the art of subjecting the other powers of the soul to its authority. When conscience is spoken of as enlightened and unenlightened, there is applied to it what properly belongs to some of the other powers with which it is associated, particularly the understanding. Being intended for all classes the Scriptures are written not in metaphysical, but in popular language, and therefore, while it is proper to make such distinctions as those we have just indicated, we shall at present treat of conscience in the popular, that is in the Bible, sense. "Their own conscience" is an expression which suggests these two things, viz., that every man is endowed with this faculty, and that it is an essential part of his being, so really his own as to be inseparable from him, and indestructible. But conscience is not now in any man what it originally was. In consequence of sin, the moral law written at first on the fleshly tables of the heart had lost much of its clearness and certainty, like a scarcely legible inscription on a decaying gravestone. It had therefore to be deeply graven by the finger of God on tables of stone, and afterwards given in the imperishable Book, which could be read in every tongue throughout the habitable globe. But while conscience is not now in anyone what it once was, and has in some reached its lowest possible degree of weakness, in different persons it may exist in different states. Paul speaks of some who had their conscience seared with a hot iron. As that part of the flesh becomes insensible to pain, so conscience, under the habit of sinning, comes to be so familiar with evil that its accusing voice is, if at all, but faintly heard. It is past feeling. Jude speaks of some ungodly men in his day as being twice dead, implying that their conscience had been once quickened, but that it had again sunk into its previous condition of torpor and paralysis, which was little different from death. Having been dead before, it was thus twice dead. The man whose conscience is in this condition will practise lying, dishonesty, intemperance, and uncleanness, without often thinking he is doing wrong, and without at all dreading the consequences of his wrong-doing. A more hopeful condition of conscience is that which is described as a pricking in the heart. This was how the first converts on the day of Pentecost were affected. A more appropriate phrase could not easily be found to portray the same moral change in any who undergo it. Piercing sorrow, sharp mental pain, is what it points to. Yet, distressing though it be, this is an interesting and hopeful state of mind. The thunder is not a more certain presage of a pure and settled atmosphere; the storm is not the more certain forerunner of a calm; the opening buds and genial breezes of spring are not the surer signs of retreating winter than are those prickings of heart, the signs of a spiritual winter breaking up in the soul, and of a spring of life and growth and beauty having come. Then there is also the peaceful conscience. True peace can come from only one source, When a man sees that Jesus Christ has by His obedience unto death borne the penalty of his sin, and when he accepts of God's forgiveness through Christ, his fears leave him, his conscience is pacified, hope springs up in his breast. He may now and again have his regrets and his fears, but as his knowledge of the Saviour and of His work with his own purity of heart and life increases, so does his peace become fuller and more settled.

II. IT IS BY CONSCIENCE THAT CONVICTION OF SIN IS PRODUCED. There are no doubt other powers which cooperate with it to bring about this result. There is the understanding. Truth and duty must be known before they can be believed and practised. A man cannot rightly realise his sinfulness until he knows what God's law requires of him, nor believe the gospel, which is God's great revelation to us, before he knows what it means. Without a knowledge of its truths there cannot be faith, and without an increasing knowledge of its truths there cannot be much progress in goodness. There is also the will. The renewal of our moral nature presupposes as one of its conditions the subduing of the will, and the bringing of it into harmony with the will of God. There are, it is true, preliminary steps in this inward change, such as the enlightening of the mind with regard to sin and salvation, and the melting of the heart into penitence and contrition, but there is, besides, the bending of the will to choose and to follow the Divinely appointed way of deliverance. And, humanly speaking, it is here the greatest difficulty in the work of conversion is met with. The hardest of all struggles is to conquer a man's self-righteous pride, that he may humbly and thankfully accept eternal life as God's free gift to the undeserving who believe in His Son.

III. IT IS BY THE TRUTH OF THE GOSPEL THAT CONSCIENCE IS AWAKENED. The teachings of science and philosophy are powerless here. Only the truth as it is in Jesus can work its way into the deep recesses of man's nature, stir into life its slumbering activities, meet all its wants, and satisfy its highest aspirations. No other truth can give us a fixed and unchanging standard of duty outside of ourselves and not subject to our variations, show us how far we come short of it, and set before us with certainty the fixed and indissoluble connection there is between cause and consequence in the moral universe. No other truth has the same self-evidencing power.

(James Black, D. D.)

I. THIS INTERNAL JUDGE HAS NOT BEEN ALTOGETHER IN VAIN.

1. Many men have wished they could be rid of it, and in most it may be presumed, therefore, that conscience has had some restraining effect. Criminals would have been still more criminal but for this. It has been one dissentient power among man's faculties, as if among a company of gay revellers there should appear one dark and frowning intruder whom they could neither conciliate nor expel. It has struck on the soul, and said, "Listen to that! — that belongs to thee!"

2. It has often compelled confessions of great importance to truth and justice. Very generally, in the last scene of life, it has constrained even bad men to give testimony to religion and the guilt and wretchedness of trifling with it.

3. It has often been made effectual to urge men to a persevering application to Divine mercy, as acting through the mediation of Christ. The guilt is too deep for Divine justice to pardon. There must be some grand expedient as a medium of mercy, and here it is.

4. In good men it has been mighty in trial and temptation, consolatory under injustice, and a sublime energy under persecution.

II. BUT THERE IS A DARKER SIDE OF THE SUBJECT, i.e., the view of its perversions and frustration.

1. With by far the greatest number of men conscience has been separated from all true knowledge of God. Now God is both the essential authority of conscience and the model for its rectitude. What is its condition then where the one true God is lost from human knowledge? and instead, a tribe of deities whose characters exemplify all varieties of iniquity, dictating absurdities and abominations, blended, indeed, with some better things which are spoiled in such combination. Or (paganism being disclaimed), there is a falsified notion of God, and a perverted apprehension of His will, Think what an authority for conscience to acknowledge. What should it do but correspond to its authorities? "He that killeth you shall think he doeth God service." A perpetrator in the St. Bartholomew massacre said, "God was obliged to me that day."

2. Conscience has often been beguiled to admit trifling ceremonies as an expiation of great sins, when, had it been in its right state, it would have shaken the whole soul.

3. Conscience may suffer itself to be very much conformed to prevailing customs and notions. That which ought to ever look to the throne and law of God may be degraded to this most irreligious homage to man. So that the superior and eternal order of principles is nearly out of sight, as in some countries they rarely see the sun or the stars.(1) When, at moments, conscience does attempt to resume a little of the genuine spirit of its office, it is solicited to look out on the world and see whether the common estimates and practices do not warrant that which it is disposed to accuse.(2) The next consequence is that it will have little to take account of short of positive vices. Therefore it will begin with slight censures at a point where very grave ones are deserved. Supposing the whole of what the Divine law condemns to be measured by a scale of one hundred degrees of aggravation, then, the censure beginning at one, will become extremely severe by the time of rising to fifty. But let this first fifty be struck off as harmless in accommodation to the general notions, then conscience will but begin, and in slight terms, its censures at the fifty-first degree, and so, at the very top of the scale, will produce with but just that emphasis which was duo at the point where it began.

4. Conscience is extremely liable to be accommodated to each man's own interests, passions, and tastes. What will he not do to reconcile it or make it submit to them? He will not part with them, and consequently has great advantages against his conscience. The favourite interest or inclination he sets in the fairest light; palliations of what is wrong in it multiply; it is far less culpable than many things in others which they think very venial, and there is such and such good to which it will turn to account. Now it is not strange if, by this time, his conscience has come to speak in a much more submissive voice. And, melancholy as the fact is, there are few things that gratify a corrupt mind more than to have gained a victory over conscience.

5. Conscience may, in a great degree, be turned to a judgment on bare external actions. Now conscience has a great advantage as a judge over outward observers. It is seated, with its lamp, down in the hidden world among the thoughts, motives, intentions, and wishes. The greater the grievance I but how to obviate it? Labour to think that what is practical is of far greater importance than feelings and thoughts. These are varying and transient; actions substantial and permanent. Inward principles within do injury to none; the right actions do much good. Thoughts and movements within are much involuntary; the outward conduct is the result of will and effort. Look so much on the best parts of conduct as to become emboldened to make the inference — "the case is not so wrong within as conscience had attempted to charge," for "by their fruits shall men be known." Thus, in a measure, may conscience be beguiled out of its inward watching place, to be content to look only at the outside.

6. When conscience is seriously alarmed, it may be quieted by delusive applications. "There will be time enough yet." Sometimes these alarms are frustrated by treacherous presumptions as to the way of propitiating the Divine Justice; men may reconcile God by repentance; satisfy His demands by a reformed conduct; secure final safety by a careful obedience instead of faith in Christ. This last is a deadly treachery practised on conscience; for it is quieting its alarms by inducing it to abjure that very law which is its appointed standard, and of which it is its very office to be the representative and sanction.

7. Conscience can be reduced to a state of habitual insensibility. This is attained by tampering and equivocating with it; by a careful avoidance of all that might alarm it; continual neglect of its admonitions; a determined resistance and repression; and habits of sin. The result of this will be a deep torpor and stupefaction. Think of the advantage of being able to look at others who are troubled by a wakeful, interfering conscience! But why does this dead stillness appear an awful situation? Because it will awake! and with an intensity of life and power proportioned to this long sleep, as if it had been growing gigantic during its slumber. It will awake! — probably in the last hours of life. But if not, in the other world there is something which will certainly awake it.

III. THE RIGHT TREATMENT OF CONSCIENCE.

1. It should be regarded with deep respect — even its least intimations attended to, not slighted as scrupulous impertinencies, blown away, etc.

2. We should diligently aim at a true judgment of things, because our judgment is the rule by which conscience will proceed, There must be much reflection and retirement.

3. We shall recollect always that the most judicial conscience is less rigid and comprehensive than the Divine law. "If our heart condemn us, God is greater than our heart." Therefore in consulting conscience we should endeavour to realise to ourselves the Divine presence, and implore that our consciences may ever be in the Divine keeping rather than our own.

4. As we often speak of improvements in the Christian life be it remembered that one of them is an improvement in the discerning sensibility, and extent of jurisdiction of conscience. And if this involves an increase of solicitudes, pains, penitential emotions, so much the more desirable will appear that better world where there is no possibility of sin, where the continued improvement of spiritual perception will be a continually augmented exquisiteness of the felicity.

(John Foster.)

II. THE PERSON WHO WILL JUDGE THE SECRETS OF MEN.

1. God who alone —(1) Has a right to judge them; it is His law that is broken.(2) Can judge them; none other has power to assemble the living and the dead; wisdom, to know all the individuals and their actions, words, thoughts, etc.; holiness to hate sin; justice to pass an equitable sentence.

2. By Jesus Christ (John 5:22; Matthew 28:18; Revelation 1:18; Matthew 16:27; Matthew 25:31; Acts 10:42; Acts 17:31; 2 Thessalonians 1:7).(1) This appointment is reasonable, as a reward of His obedience and sufferings. If He reward us for ours, how much more is He, who was "made a little lower than the angels for the suffering of death," worthy to be "crowned with glory and honour" (Philippians 2:6-10).(2) This perfect honour is appropriate to Him. The powers of hell employed their force and fraud in opposing the kingdom of Christ, and it is fit He should pass sentence upon them (Revelation 17:13, 14).(3) With respect to His followers also, it is fit that He should acquit them, who bore their sins; that He should determine their happiness, who purchased heaven for them with its various mansions; that He should present them faultless, who preserved them from falling; that He should judge those who were under His government while on earth.

(Joseph Benson.)

1. A judgment is going on daily. Every deed is recorded in the register of doom.(1) This session of the heavenly court is like the daily sessions of our local magistrates, and does not prevent but rather necessitates the holding of an ultimate great assize.(2) As each man passes into another world an immediate judgment is passed upon him; but this is only the foreshadowing of the final judgment.(3) There is a judgment also passing upon nations, for as nations will not exist as nations in another world, they have to be judged now, and history shows how sternly justice has dealt with empire after empire, when they have become corrupt. Where is Assyria, Babylon, Rome, etc.? The world is full of monuments of the mercy and justice of God: the very monuments of His justice being proofs of His goodness; for it is mercy to put an end to evil systems when, like a nightmare, they weigh heavily upon mankind. We have often laughed at the idea of the New Zealander sitting on the broken arch of London Bridge sketching the ruins of St. Paul's. But is it quite so ridiculous as it looks? What is there about London that it should be more enduring than Rome? If we rebel, God will not hold us guiltless.

2. Though such judgments proceed every day, yet there is to be a day in which more distinctly and finally God will judge men. We might have guessed this by the light of nature and of reason. Even heathen peoples have had a dim notion of a day of doom; but we are solemnly assured of it in Holy Scripture.(1) By judging is here meant all that concerns the proceedings of trial and award.(a) There will be a session of majesty, and the appearing of a great white throne, surrounded with pomp of angels and glorified beings.(b) Then a summons will be issued, bidding all men come to judgment.(c) Then the indictment will be read, and each one examined.(d) Then the books shall be opened, and everything recorded there read.(e) Then the great Judge shall give the decision, pronounce sentence and execute it.(2) This will be so, and it ought to be so: God should judge the world, because He is the universal ruler and sovereign.(a) There has been a day for sinning, there ought to be a day for punishing.(b) It ought to be so for the sake of the righteous. The best have had the worst of it, and there ought to be a judgment to set these things right. Besides, the festering iniquities of each age cry out to God that He should deal with them.(3) Why doth it not come at once? And when will it come? It is idle and profane to guess at it, since even the Son of Man, as such, knoweth not the time. It is sufficient that it will surely come; sufficient also to believe that it is postponed.(a) To give space for repentance.(b) That the Church may be completed. The Lord keeps the scaffold standing till He hath built up the fabric. Not yet are all the redeemed with blood redeemed with power and brought forth into the holiness in which they walk with God. But do not deceive yourselves. The great day of His wrath cometh on apace, and days of reprieve are numbered.

II. GOD WILL JUDGE THE SECRETS OF MEN.

1. By these are meant —(1) Those secret crimes which hide themselves away by their own infamy, which are too vile to be spoken of.(2) The hidden motives of every action; for a man may do that which is right from a wrong motive, and so the deed may be evil in the sight of God, though it seem right in the sight of men. Oh, think what it will be to have it proven that you were godly for the sake of gain, that you were generous out of ostentation, or for love of praise, etc.(3) The sensual desires and imaginings.(4) Secrets, that were secrets even to the sinners themselves, for there is sin in us which we have never yet discovered.

2. Why God should judge the secrets of men. Because —(1) There is really nothing secret from God; for all things are naked and open to the eyes of Him with whom we have to do.(2) Often the greatest of moral acts are done in secret. The brightest deeds that God delights in are those that are done by His servants when they have no motive but to please Him, and when they studiously avoid publicity. It were a pity that such deeds should be left out at the great audit. Thus, too, secret vices are also of the very blackest kind, and to exempt them were to let the worst of sinners go unpunished.(3) Besides, the secret things of men enter into the very essence of their actions. An action is, after all, good or bad very much according to its motive. So, if God did not judge the secret part of the action He would not judge righteously.(4) The secret thing is the best evidence of the man's condition. Many a man will not do in public that which would bring him shame. That which a man does when he thinks that he is entirely by himself is the best revelation of the man.

III. GOD WILL JUDGE THE SECRETS OF MEN BY JESUS CHRIST. This will be —

1. For the display of His glory. What a difference there will be then between the Babe of Bethlehem's manger and the King of kings and Lord of lords; between the weary man and full of woes, and He that shall then be girt with glory, sitting on a throne encircled with a rainbow! From the derision of men to the throne of the universal judgment, what an ascent! This, too, will finally settle the controversy about our Lord's Deity.

2. Because men have been under His mediatorial sway, and He is their King. We have been placed by an act of Divine clemency, not under the immediate government of an offended God, but under the reconciling rule of the Prince of Peace.

3. That there may never be a cavil raised concerning that judgment. Men shall not be able to say, Vie were judged by a superior being who did not know our weaknesses and temptations, and therefore judged us without a generous consideration of our condition. The Judge was tempted in all points like as we are, yet without sin. He is our brother, bone of our bone, and flesh of our flesh, partaker of our humanity, and therefore understands and knows what is in men.

4. This judgment by Christ puts beyond possibility all hope of any after-interposition. If the Saviour condemns, and such a Saviour, who can plead for us? If He that bled to save men at last comes to this conclusion, that there is no more to be done, but they must be driven from His presence, then farewell hope.

5. Does not this also show how certain the sentence will be? for this Christ of God is too much in earnest to play with men. If He says, "Come, ye blessed," He will not fail to bring them to their inheritance. If He be driven to say, "Depart, ye cursed," He will see it done, and into the everlasting punishment they must go.

6. It seems as if God in this intended to give a display of the unity of all His perfections. In Christ you behold justice and love, mercy and righteousness, combined in equal measure. He turns to the right, and says, "Come, ye blessed," and with the same lip, as He glances to the left, He says, "Depart, ye cursed,"

IV. ALL THIS IS ACCORDING TO THE GOSPEL. There is nothing in the gospel contrary to this solemn teaching. Men gather to hear us preach of infinite mercy, and our task is joyful; but oh, remember that nothing in our message makes light of sin! There is grace for the man who quits his sin, but there is tribulation and wrath upon every man that doeth evil. The gospel is all tenderness to the repenting, but all terror to the obstinate offender. The background of the Cross is the judgment seat of Christ. "According to my gospel," saith Paul; and he meant that the judgment is an essential part of the gospel creed, and in times of righteous indignation its terrible significance seems a very gospel to the pure in heart. I have read this and that concerning oppression, slavery, the treading down of the poor, and the shedding of blood, and I have rejoiced that there is a righteous Judge. Thousands of men have been hanged for much less crimes than those which now disgrace gentlemen whose names are on the lips of rank and beauty. Where this is not preached, I am bold to say the gospel is not preached. It is absolutely necessary to the preaching of the gospel that men be warned as to what will happen if they continue in their sins. Surgeon, you hope to heal the sick without their knowing it. You therefore flatter them; and they die! Your delicacy is cruelty; you are a murderer. Shall we keep men in a fool's paradise? Shall we lull them into soft slumbers from which they will awake in hell?

(C. H. Spurgeon.)

I. CONDUCT. Those actions we concealed from friendship and from man, proclaimed on the housetop. How many secrets are now in progress in the world! Secrets of —

1. Ambition, where the man is sacrificing all for it.

2. Covetousness; call them secrets of trade if you like, but there are many practices countenanced which cannot bear the light. How have you held back from the widow, and passed by the orphan?

3. Sensuality. In darkness, not to be named in public. Look in your closets; how have your consciences been contaminated.

4. Envy: I cannot go into your closets; but what has God seen there!

II. CHARACTER. Character is formed by principle. Now this can only be known to Him who searches the heart. I know not the springs of your conduct, nor the principles on which your character is formed. Though Jesus says we may know the tree by the fruit, yet there is not always a faithful correspondence between principles and practice. How few seek only the glory of God. Self is a subtle principle. In private a man will blush at his own hypocrisy; and Satan, helping him, may make him a self-deceiver. But every motive will then start up! How many actions now under the garb of humility will then be seen to have originated in pride! How many blazoned deeds from self-love! How many actions, which seem under the motive of zeal to God, like those of Jehu, are prompted by interest!

III. INATTENTION. A large portion of our actions are thought to be venial, trifling, etc. "For every idle word which men shall speak, they shall give account in the day of judgment."

IV. INFLUENCE. We are members one of another. We are always, when in society, doing either good or harm.

1. Little do we know how many are they on whom we have in some way exerted an unhallowed influence. In that day the author of blasphemous works will answer for all the evil he has done.

2. At the same time, many secrets of prayer will then be found, many tears, etc.Conclusion:

1. This subject requires deep self-examination. What secrets will this night conceal!

2. What will be the effects of this judgment?(1) The shame of exposure. What would you not give here to avoid exposure?(2) Besides shame, the agony of remorse, the horror of despair. "Some shall awake to shame and everlasting contempt."

(J. Summerfield, A. M.)

2. Whence is it that the thoughts arise which will be called to account? "Out of the heart proceed evil thoughts" (Matthew 15:19). Out of the heart also it is that good thoughts, by God's good grace, spring up.

3. And this make it so needful for them to be judged hereafter. They prove what is the inward disposition of the soul, what there is of good or evil there.

4. But though it is easy to see why the thoughts must be judged; yet it is not easy to think as if they would be. How few think continually such thoughts as they would wish to have entirely laid open unto those amongst whom they live! How few such as are fit to be beholden by Him to whom all thoughts are open! How few that God will judge them!

I. WHAT ARE THE THOUGHTS THAT WILL BE JUDGED.

1. Selfish thoughts. For what are the thoughts which God commands us to cherish towards each other? (see Matthew 19:19; Romans 12:10; Philippians 2:4). Consider how far are your thoughts guided by these rules?

2. Proud thoughts. The pattern set before it Christian is as follows: "Learn of My, for I am meek and lowly in heart" (Matthew 11:29). The rule laid down for his thoughts of others is, "In lowliness of mind," etc. (Philippians 2:3). How often is this rule violated; how seldom this pattern followed! There is, indeed, a great variety in rank, ability, etc., and it would be but a pretence to humility for a man to profess himself inferior in a point where he cannot help to know his own advantages. But whatsoever be his comparative advantages, let him fix his attention rather on his own actual defects — his sins, wasted opportunities — and he will scarcely think highly of himself.

3. Angry thoughts. These are closely connected with pride and selfishness. He that thinks highly of himself covets largely for himself, and must, therefore, often be disappointed and affronted. Thus spring up angry thoughts; and though neither unkind words or actions follow, the thoughts alone are sinful, and will be judged. The most secret thoughts Christ would have to be now gentle and charitable.

4. Impure thoughts (Matthew 5:27, 28). Let no one imagine himself innocent, merely because his conduct is respectable. The fear of shame, the lack of opportunity, may preserve the outward character, but they cannot secure the favourable judgment of Him who sees the heart to be sensual. Thus not only he who follows after strong drink in excess, but he also who fain would do so if he could is a drunkard in the sight of the Almighty. Thus in another sin, "Whosoever hateth his brother is a murderer" (1 John 3:15).

5. Worldly thoughts. We learn that a Christian should set his affections on things above (Colossians 3:2), and not be anxious for this world's morrow (Matthew 6:25-34). How, then, can they answer for it hereafter, whose whole minds are occupied with the business of the world they live in; with scarcely one reflection in the day on the world which they so soon must enter? Are not these things among those secrets of men which God will judge?

II. WHAT SHOULD WE DO IN VIEW OF THIS?

1. Besides the times which you set apart for prayer, etc., you must endeavour to cherish thoughts of heaven in the midst of your attention to the business of earth. Say you are engaged in work. Why should you not relieve your toil by thinking of what awaits you when life shall end?

2. Set before yourselves your Christian calling. Keep in view the condemnation from which you have been delivered, and the dealings of Him who has delivered you (Philippians 4:8). And think further of what God has yet in store for us in the world which now we see not. Let us more stedfastly believe that we shall dwell in heaven, and we shall think more frequently of dwelling there. Let us believe more firmly that Christ died for our sins, and we shall think of Him both more often and more thankfully. Then shall we less fear to have our secrets judged, when we have not a thought which is not beforehand submitted to our Judge, suggested by His Spirit, guided by His Word, or devoutly surrendered to His will.

(C. Girdlestone, M. A.)

1. If any one of us were asked to relate his own life, he might relate two lives which would seem all but independent of each other. He might tell when he was born, where he had lived, what he had done, etc. He might anticipate the future, calculate what were his chances of success, and how he expected to end his days. Or, again, he might tell quite a different story. What he remembered of his own early character; what were his real affections; what did he secretly like, and pursue, and hope for; what changes had passed over him; what events had influenced the general current of his thoughts; what struggles he had been engaged in, and their issue. He might tell of the very beginnings, unknown to all save himself, of habits of sin never since quite shaken off; of deeds done in darkness; why some names, associations, memories make him uncomfortable without any visible reason; why he wishes, in his secret heart, some subjects to be forbidden, and is always conscious of an effort to seem indifferent when they are mentioned.

2. Now how different these two lives would often be! How events of the highest importance, and persons who play a large part in the one would disappear in the other! How strange it would be to see that a man who had succeeded in the eyes of his friends in a particular path had meanwhile been cherishing within him quite foreign thoughts and other longings! How strange to find that a fair character was only fair outwardly! Those who had been praised would, in many cases, win pity; and some few who now suffer from showing ill would be found to rank far above the level at which they had always been placed. Often the recital of a man's secret life would completely change our opinion of him. But still more often we should be astonished to see how these two lives seemed to run side by side almost without mingling.

II. THE REVELATION WILL ONE DAY BE MADE, AND CHRIST WILL DECIDE, AND HE ALONE CAN DECIDE, ON THE EVIDENCE WHICH EACH WILL GIVE.

1. Neither tells the whole man.(1) The outer life only tells what we are under all the influences of the eyes of others, which eyes call into use a completely different set of faculties and motives — the desire to be thought well of, to please, to win popularity or love, then begin to act. Our consciences, too, are strengthened in some ways by the sight of each other; and there are some duties which we see much more clearly.(2) On the other hand, the inner life tells what we are when quite left to ourselves, but no man is complete when alone. There is a large part of his nature which is made to fit into the society of his fellows; and if this part of him does not find its proper complement, the nature of the man is not all called out. Moreover, what goes on in our secret lives is, to a great extent, the very consequence of our believing that it will end where it begins. Many a man indulges passing thoughts, who would not put them into deeds even if tempted by the certainty of perpetual concealment. It would not be possible, therefore, to judge a man either by the secret life or by the public. But Christ will unveil them both, and we shall see and feel the justice of His decision.

2. Now we can see why God has thus shut up a large and important part of our lives in this absolute secrecy. God has made us to be members one of another; but He will not have us to be nothing but members one of another. Every soul shall have an individual life, with an individual history, and shall come at last to an individual judgment. God requires that each soul shall have a separate strength supplied by Himself alone. The Church is much. But the Church shall not be everything. You shall, if you are to call yourself a servant of Christ, give something which you and you alone can give, which you and you alone can know whether you give or not. From this responsibility you cannot escape. Another may ask you whether you have done it, but he must depend for his answer on what you tell him, and he cannot know whether your answer is the whole truth. God alone can tell that; and between yourself and God the secret must remain till the judgment day.

3. God has hidden a part of our lives; and this concealment we can cast over much more than He has hidden. But again and again are we warned against it. It is the man whose deeds are evil that loves darkness rather than light. And what is the voice of God's Word is also the voice of natural feeling. The man who is fair outside and foul within is condemned of all men as a hypocrite. Men reserve all their strongest terms of reprobation for the dark, reserved, and secret sinner. Men refuse their love to the reserved and secret character. Nature and revelation both warn us against the danger we run if we pollute our inner and secret life with what we dare not tell.

4. In view of this awful coming judgment let us determine to force all our faults outwards. At whatever cost let us keep sacred to God that inner shrine which He has thus hidden with a secrecy of His own making. Let us avoid a secret sin with a hundred times more eager avoidance, just because it is secret. If we can be fair anywhere let it be in that which God has reserved for Himself, and where Christ is willing to dwell.

(Bp. Temple.)

1. It is a shame even to speak of the things, but Paul felt that it was necessary to break through his shame, and to speak out concerning the hideous vices of the heathen. Monsters that revel in darkness must be dragged into the open, that they may be withered up by the light. After Paul has thus written in anguish he bethought himself of his chief comfort. He clings to the gospel with a greater tenacity than ever. Here he did not speak of it as "the gospel," but as "my gospel." He felt that he could not live in the midst of so depraved a people without holding the gospel with both hands, and grasping it as his very own. "My gospel." Not that Paul was the author of it, not that Paul had an exclusive monopoly of its blessings, but that he had so received it from Christ Himself, and so fully taken it into himself that he could not do less than call it "my gospel." In another place he speaks of "our gospel"; to show how believers identify themselves with the truth which they preach.

1. He had a definite form of truth, and he believed in it beyond all doubt; and therefore he spoke of it as "my gospel." Herein we hear the voice of faith, which seems to say, "Though others reject it, I am sure of it," "Should all the forms that men devise," etc.

2. Is not this word "my gospel" the voice of love? Does he not by this word embrace the gospel as the only love of his soul — for the sake of which he had suffered the loss of all things, and for the sake of which he was willing to proclaim, even in Caesar's palace, the message from heaven? Though each word should cost him a life, he was willing to die a thousand deaths for the holy cause.

3. Does not this show his courage! As much as to say, "I am not ashamed of the gospel of Christ."

4. There is a touch of discrimination about the expression. Paul perceives that there are other gospels, and he makes short work with them.

(C. H. Spurgeon.)

1. Not only was he a chosen apostle, but there was given to him such excellency of knowledge in the mystery of Christ, that it is impossible to see how Christianity could have become the religion of all men but for Paul. Peter may have been qualified to open the door of faith to the Gentiles, and may have struck the first blow at the middle wall of partition, but it was through Paul's preaching that this middle wall was broken down effectually and finally, and the last trace of the long inferiority of the Gentile to the Jew completely effaced.

2. Then, again, it is Paul who has shaped all our formal theology as such, and given the life of Christ in the soul that articulate form without which it would soon die away into a vague and bodiless sentiment. It is Paul who has opened up the types, and linked Old Testament and New together.

3. All philosophy and all history may be said to stream out of the teaching of this the greatest of the apostles, like those rivers which flowed out of Eden and parted into four heads. As for the philosophy of history, it may be said to take its rise from the Epistle to the Romans, in the same way as it has been said that history itself was born on the night of the Exodus.

4. I dare not make use of this expression. And yet I feel irresistibly attracted to use it, though in a much lower sense. My justification for preaching at all is, that there is a sense in which any true teacher has a message from God which may be said to be distinctively his own. Every man must be fully persuaded in his own mind, and then declare his own mind to others.

(J. B. Heard, M. A.)

I. THE APPEAL IS MADE TO THE JEW AS TO THE PRACTICAL EFFECT OF THE RELIGION OF WHICH HE MADE HIS BOAST UPON HIS OWN CHARACTER AND CONDUCT.

1. Did it make him to become a wiser or better man? If not, of what avail could it be in the day of final account? "For circumcision verily profiteth, if thou keep the law," etc. (ver. 25). Circumcision therefore is not itself a saving rite, but the sign and seal of a salvation already secured by faith (Romans 4:10, 11). But, if a man's life proclaims his profession of faith false, then the sign becomes a falsehood, and the seal a delusion and a snare. The sign is not the thing signified; nor does the thing signified of necessity wait upon the sign. The seal is not the treasure sealed; and neither is it produced by the magic influence of the sealing; nor does it of necessity remain so long as the seal remains. Marvellous it is that men should ever have imagined that God could be bound, by this mere external rite, to deliver men from the just punishment of their sins. How different the faith and reasoning of the great Father of the faithful! With him it was not a question of circumcision, but of righteousness (Genesis 18:24, 25).

2. But if an uncircumcised Gentile should practically meet the law's requirement he should be accounted as a circumcised person, and his conduct would condemn that of the unfaithful Jew (vers. 26, etc.). The inward and spiritual character of the religion required both by the Abrahamic covenant and the Mosaic law had been distinctly insisted upon by all the inspired writers, and the one ever-recurring complaint was that of Stephen, "Ye stiff-necked and uncircumcised in heart and ears, ye do always resist the Holy Ghost: as your fathers did, so do ye" (Acts 7:51). By the testimony of Moses, and all the prophets, such circumcised ones were really and before God uncircumcised. But could an uncircumcised Gentile remaining uncircumcised, secure a position of grace equal to that which the disobedient Jew forfeited? By consenting to be circumcised he confessedly might. For that express provision had been made. But besides proselytes there were great numbers of Gentiles like the devout centurion (Luke 7:1, etc.), and devout Cornelius, who were truly godly men and accepted of God, and whose circumcision was that of the heart (Acts 10:34). And why should the reference be restricted even to these? Surely there are men, even in purely heathen lands, who turn from sin seeking for redemption. And shall it be said that because they do not possess the light of revelation, and cannot exercise an intelligent personal faith in the Saviour of men, they must therefore be cut off from all interest in His great redeeming work? But if men, under such disadvantages, should become circumcised in heart and accepted of God, their fulfilment of the law would indeed judge those who, with all the advantages of revelation, continued still to be transgressors of the law.

II. OBJECTIONS TO THE CONCLUSIVENESS OF THE ARGUMENT ARE ANSWERED (Romans 3:1, etc.).

1. If a Gentile, by keeping the law, might become, in the estimation of God, a Jew, while the Jew, through disobedience, might be reduced to the position of a sinful Gentile, then what profit could there be in circumcision? The advantage was much every way. First, indeed, because that unto them were committed the oracles of God. The question to be solved was not how could a man be assured of perfect immunity from punishment, but how could he be most effectually rescued from the love and the practice of sin? For this Gentilism had no aptitude or power, but rather the contrary; while Judaism had both. In its sacred oracles, the need, the grace, the way, and the sure promise of salvation were made abundantly plain; so that, if the Jew did not secure it, he was without excuse. Then it is demanded —

2. If some of the Jews did not believe those sacred oracles, so as to secure possession of the promised salvation, would their unbelief invalidate the promise of God? Most surely not. For the fact that He had given the promise to believing and holy Israel could not be supposed to bind Him to insure salvation to every descendant of Abraham, whether believing and obedient or not. In respect to that, "Let God be true, and every man a liar." David (Psalm 51:4) would have vindicated God for excluding him from salvation, because of his sin; and he sought the restoration of the joy of that salvation only on the ground of the promise which free grace had made to the penitent. But now —

3. "If our unrighteousness (who, being Jews, fail to manifest the faith and obedience of the covenant people) commend the righteousness of God," establish and make it more conspicuous, what shall we say? "Is God unrighteous who taketh vengeance" upon us whose very iniquities have served to promote His glory? "(I speak as a man) God forbid: for then how shall God judge the world?" If He must needs exempt from punishment all who contribute to His glory, then none can possibly be condemned. For His real glory is that He deals impartially with men according to their true characters, and not according to accidental relationship; and if it were possible for Him to depart from this rule, then the glory would also depart. "For if the truth of God hath more abounded through my lie unto His glory, why am I yet to be judged as a sinner?" Clearly because I am a sinner. If otherwise, "why should we not say, as we be slanderously reported, and as some affirm that we do say, Let us do evil that good may come?" To that Jesuitry which carried out to its logical results would justify any crime, the apostle deigns no other reply than that the damnation of its promulgators is just.

III. AS TO ACTUAL MORAL AND RELIGIOUS CHARACTER, THE JEW MUST STAND SINE BY SIDE WITH THE GENTILE, AS A SINNER, AND EXPOSED TO JUST CONDEMNATION (ver. 9, etc.)

(W. Tyson.)

I. BEARING THE NAME OF JEW, which embraces three significations — confession, praise, and thanksgiving, by which that people was distinguished from all other nations. The Jew alone had been chosen as the confessor of God, while all the rest of the world abjured His service; he alone was appointed to celebrate His praises, while by others He was blasphemed; he alone was appointed to render thanksgiving to God for multiplied benefits received, while others were passed by.

II. HAVING RECEIVED THE LAW. They had no occasion to study any other wisdom or philosophy (Deuteronomy 4:6). In this they "rested."

1. Labour was spared them of employing many years and great endeavours, and travelling to distant countries, as was the case with other nations in acquiring knowledge and certain rules of direction.

2. They had an entire confidence in the law as a heavenly and Divine rule which could not mislead them, while the Gentiles could have no reliance on their deceitful philosophy.

III. HAVING THE TRUE GOD AS THEIR GOD, while the Gentiles having only false gods were "without God in the world." They had, therefore, great reason to glory in Him, and on this account David said, that in God was his strength and his refuge (Psalm 18; Psalm 62:7, 144).

IV. KNOWING HIS WILL, and that not by a confused knowledge, such as the Gentiles had by the revelation of nature, but a distinct knowledge by the revelation of the word, which the Gentiles did not possess (Psalm 147:19, 20).

V. DISCERNING WHAT IS EVIL. They knew the will of God, and consequently what was contrary to it, i.e., what He condemns.

VI. THEIR ABILITY TO TEACH AND GUIDE OTHERS. The law not only instructed the Jews for themselves, but also for others, and in this they held that they enjoyed a great superiority over the other nations, who are here called blind, for with all the lights of their philosophy, laws, and arts, being without true religion, they had no true saving light.

(R. Haldane.)

1. Their covenant relation. The Jew expected salvation because he was a Jew. Denominationalism, rather than the living personal Christ, is too often made a ground of trust. They rested in the law as their confidence, and boasted that God was their God and they His people.

2. Their superior knowledge. Divine things had been specially revealed to them; on this ground they expected special favour of God. They forgot that superior knowledge often enhances the guilt of sin, and increases the certainty, necessity, and severity of punishment. It should make us first anxious to do right ourselves and then to lead others right.

3. The fact of circumcision.

II. THE JUST PRINCIPLES OF DIVINE JUDGMENT. These are to be men's works or character, and the standard of judgment, the light we all severally enjoy. This is true both of Gentiles and Jews. The one will be judged precisely by the same principles as the other (vers. 28, 29).

(C. Higgins.)

I. THE FALSE CONCEPTIONS OF THE JEWS.

1. The Jews were —(1) Overweeningly proud of their national name. To be entitled to the name of "Jew" was the highest of earthly honours. To be an Athenian, or a Roman, was a much inferior distinction. Nor without reason; yet they should not have carried it to so ridiculous an excess. Alas! how has the fine gold now become dim (Deuteronomy 28:37).(2) Boastful of their religious privileges, and vainly built upon them their confidence of final safety and present acceptance with God. He possessed the law, etc. With such distinguishing favours he gave himself wondrous airs of self-importance; and looked down upon Grecian sages and Roman legislators with contempt. As to the common people among the uncircumcised, they were mere dogs and swine.(3) Thought themselves at liberty to indulge in all manner of unrighteousness with impunity. As the special favourites of heaven, God would be tolerant of their vices, and readily sanction them in their evil propensities. What would be a damnable crime among the heathen would, in a Jew, be a small and venial offence scarcely needing forgiveness.

2. Accordingly, the apostle boldly assails their refuges of lies, and shows them that their transgressions were as abhorrent to God as the corresponding iniquities of the heathen. And here he establishes the principle, that circumcision was never meant to be a substitute for personal holiness, and can never be accepted as such, while uncircumcision will not place at a disadvantage any virtuous and well-meaning Gentile. And why? Because God regards the heart rather than the outward appearance. The sign of the covenant is of little worth unless the terms of the covenant have been apprehended and accepted by the inner man. "For he is not a Jew, which is one outwardly," etc.

3. All that is essential in this teaching belongs to us, as professedly a Christian people. We have the form of saving truth and knowledge as well as they; and we are in the same danger of resting in that form, and then making it an excuse for sin and a cloak to our unrighteousness. Baptism stands in the place of circumcision. Do we not need, then, to be taught that he is not a Christian who is one outwardly only (1 Peter 3:2).

4. This doctrine was, indeed, taught in the Old Testament, and the prophets severely rebuked their contemporaries for resting in the outward law, and thereby causing the name of Jehovah to be evil spoken of among the heathen, who, of course, judged of Him and His requirements by the conduct of His professing people (Deuteronomy 10:16; Deuteronomy 30:6; Ezekiel 36:16-21, 25-27).

II. THE INWARD, TRUE, AND SPIRITUAL RELIGION, on which the apostle so forcibly insists.

1. Its seat is in the heart. There is an outward form which is not to be despised; for wherever there is the power of godliness there will also be its appropriate expression, because a good tree must bring forth good fruit, and a pure fountain send forth pure streams. A piety which consists wholly of frames and feelings, and articles of belief, is a delusion and a snare. Yet, on the other hand, there may be an imitation of the form of godliness where its power is entirely absent. Sometimes there is a consciousness of hypocrisy, and a man puts on the livery of religion with the deliberate purpose of imposing on the world; but more frequently the error is the result of self-delusion. People observe the external proprieties of Christianity, while their hearts are utterly dark and dead. The difference between a formal Christian and a real one is that the one is an artificial tree, made of dead wood and wire, on whose branches oranges and apples are mechanically hung; while the other is a tree which bringeth forth his fruit in due season. The one is a painted fire, while the other is an altar on whose sacred hearth the flame truly burns.

2. It is not ours by nature, but it is the gift of God. By nature we have no religion, but we can, even if left to ourselves, easily acquire one. That which is outward is within the compass of our natural powers; but that which is inward and spiritual is like the flames which licked up Elijah's altar, which only Jehovah could flash forth. It is not enough that you read the Bible, say your prayers, etc. Are you the subject of a direct Divine working, changing your inward character? Is your circumcision, your consecration to God, that of the heart, "in the spirit and not in the letter: whose praise is not of men but of God"?

3. Let us delineate it. Circumcision was the sign of the covenant with Israel. God pledged Himself to be their King and Father. They, on the other hand, were to be willing to obey and serve Him. Our consecration is to be substantially of the same order. Let us view it as relating to —(1) The will. As God's creatures, we ought to be subject to His will. Nor should this be a hardship when we reflect on His perfect wisdom, goodness, and righteousness. Yet, man is a self-willed creature. This tendency reveals itself in earliest childhood. And then, afterwards, when our thoughts are directed to a higher quarter, when we become aware of a God whom it is our duty to honour and obey, the guilty struggle is renewed. Or, perhaps, we try to put Him off with a half-hearted and pretended service. The necessity of religion and the triumph of grace is to subdue this mutinous spirit, and make us willing and ready to say, "Father, not my will, but Thine be done." Now, this subjection of the will to God shows itself in submission to His dealings with us, and obedience to His requirements of us.(2) The motives follow the will. It is true that the will is influenced by motives; but it is also true that the will has a prior power of choosing its own motives. Now, ordinarily, men are constrained by a love of money, pleasure, power, etc. The man of God may be the subject of the same tendencies and incentives so far as they are in themselves lawful and right; but then he will not yield himself up to them blindly or absolutely; he will subordinate the whole to the supreme principle of seeking first the Divine glory and being actuated by love to God (Corinthians 10:31).(3) The affections participate in the effects of inward holiness.(a) Love is an acknowledged necessity of our existence. If carnally minded, our love will be impure, misleading, dangerous; but if spiritually minded, its great and all-satisfying object will be God Himself.(b) Closely allied to love is fear; for what we love we fear to lose. And if we love God we shall fear to offend or displease Him; and having that we need have no fear beside.(c) Where our love and fear centre thither will our desires ascend.(d) From this feeling will spring both trust and hope. We shall confide with unfaltering affiance in Him whom our soul loveth. We shall have boldness before His presence, and know that, as He liveth, we shall live also. We shall not be dismayed by the prospect of death, or tremble when we think of judgment. Conclusion: Such is spiritual religion, the "circumcision of the heart." It is produced within us by the Holy Ghost. The instrument is the Word of truth. And especially does He employ and apply to our hearts those doctrines which relate to the atoning sacrifice of Christ, to God's readiness to be a Father to us and acknowledge us as His children, and to the dread realities of the world to come. Let us again ask ourselves if we possess real, inward, and spiritual religion? If not, a mere form and profession will be found in vain.

(T. G. Horton.)

II. WHAT HE DOES (vers. 21-21).

III. WHAT IS THE RESULT. He is condemned —

1. By his own principles.

2. By the upright heathen.

3. By the gospel law.

(J. Lyth, D. D.)

2. His honourable calling.

3. His faithless conduct.

(J. Lyth, D. D.)

1. "Discernest things that differ; art able to discriminate, as by an infallible test, things true and false, right and wrong.

2. Approvest things that excel" (cf. Philippians 1:10; Romans 12:2). The boast, here, clearly refers to accuracy of judgment and to the sensitiveness of the moral sense. As the wild huntsman can hear a footfall at incredible distances; as the Indian of the prairie can track a trail, which to a dull-eyed European is invisible; as the connoisseur can distinguish the slightest shades of flavour in food and in wines of various vintages; as the artist can at a glance decide if a picture be that of a master or not; so the Jew boasted he could discern the good from the bad, the right from the wrong, and unloose all kind of casuistical knots of morality.

(C. Neil, M. A.)

(Prof. Godet.)

(C. H. Spurgeon.)

1. In these words this is comprehensively described, both as respects the material upon which the teacher has to work, and the appliance which he brings to bear upon it. He has to deal with human nature in its ignorant and helpless condition: to make the naturally foolish "wise unto salvation through faith in Christ Jesus."(1) "The foolish!" According to Scripture, the natural state of mankind is one of folly, and the way of sin the way of foolishness. And right reason agrees with this; for surely it is folly to neglect the great end of a man's being, and to come short of eternal happiness. Surely it is a gross infatuation to risk that precious jewel, the soul, in seeking to grasp the pomps of the world, or to grovel in the dust of its pollutions. And this foolishness, though not so exaggerated as in more advanced years, is incident to the years of childhood. It is "bound in the heart of a child"; "childhood and youth are vanity" (Proverbs 22:15; Ecclesiastes 11:10). It is so in the very nature of things. Impressible for good as the mind of a child unquestionably is, and free as it is from the prejudices of riper age, still when left to itself it will invariably take the wrong direction, and by degrees develop its sinful tendencies. The soil of the heart, if it be not cultured for the good seed of the Divine word, will be speedily sown with evil principles, and bring forth an abundant measure of foolish and evil habits.(2) Thus "foolish," the young are mere "babes" as far as regards spiritual health and strength. This designation sufficiently expresses men's natural inability to recover themselves out of the way of folly, and advance in the true life of God (Jeremiah 10:23). And, if this is true of man in mature life, how much truer must it be of his childhood. But the Sunday school teacher has to deal literally with babes, and needing as much care, in a moral point of view, as the very babe which hangs upon its mother's breast. They are the lambs of the flock, the young and tender, who stand in need of kind assistance, of gentle leading, of suitable provision. They are those of whom the good Shepherd spake (John 21:15).

2. The office must be of the last importance. It is to "train the little ones in the way they should go"; to "bring them up in the nurture and admonition of the Lord." The Sunday school is a nursery for heaven. It is true that it has afforded a means of education to many a poor child; but its grand object is to make scholars in the school of Christ, This may be done now with greater ease than at any other time. The young plant may be trained to assume almost any shape, if bent and turned while it is yet flexible, To preoccupy and cultivate the ground should be the aim of the Christian philanthropist: it will not long lie fallow; for Satan and his agents will be assiduous enough in their endeavours to plant it with tares. If we do not train the foolish and helpless for God, Satan will train them for himself (Deuteronomy 6:6, 7; Psalm 78:3-7; Ephesians 6:4; Proverbs 22:6).

II. THE SPIRIT IN WHICH HE SHOULD ENGAGE IN HIS WORK.

1. Sincere desire to promote the spiritual well-being of the children. What we want is to Christianise our people, and when is this so likely to be brought about as in youth? Do not think, then, that you have done enough when you have taught them to read the letter of the Bible: you must seek to imbue them with its spirit. But here an inquiry will naturally be suggested, are you competent for this, i.e., are you a converted character, or only a professor. Here is your test. Thus, only as you are led by the Spirit of God are you fit to be "an instructor of the foolish, a teacher of babes."

2. Self-denial, patience, and perseverance. There will always be much to try and discourage you: the waywardness of some, the dulness of others, and the uncertainty of not a few. There is much call for gentle and cautious treatment: the variety of dispositions and capacities must be noted, and dealt with in various ways; and the difficulty of so doing will often occasion discouragement. Some require to be urged on, while others must rather be restrained (Genesis 33:13). You are sorely tried on account of the little impression which seems to be made upon your children; but little is manifest as the result of your teaching; do not despair, the seed often remains a long time in the soil before it begins to fructify: if you work in a proper spirit, "your labour shall not be in vain in the Lord" (Ecclesiastes 11:1). You cannot expect to do everything at once.

3. Unwavering dependence upon Divine aid. While on the one hand the inquiry may be made, "Who is sufficient for these things?" on the other hand, it may be confidently, though humbly, urged, "I can do all things through Christ, which strengtheneth me." He whom we serve has all hearts and all things at His disposal: He can overturn or remove this or that obstacle, and make our way smooth before us, and so interpose as to leave us without excuse, if we grow weary or faint in our duty. Hence we must fervently pray for Divine enlightenment and teaching. We want wisdom as well as strength. And in seeking for the guidance of the Spirit, we are not to despise or pass by all proper human aids. We may the more confidently crave the teaching of the Spirit, when we have duly sought after available knowledge; for the Divine blessing is invariably given in the use of means.

4. A single eye to the Divine glory. When the Christian sets this before him as the end of his life, he will not regard ordinary difficulties. This will lead him to strive after the conversion of souls.

III. THE ENCOURAGEMENTS.

1. The general assurance of success. Enough is said to encourage every labourer to prosecute his work with assiduity. And not a few instances might here be recorded of pleasing results. Not only have children been instructed and converted to God, but they have proved the means of instruction and conversion to their parents and others. How many who now occupy stations of eminence and usefulness owe their all, under God, to Sunday schools.

2. Personal benefit. In many cases the instructor has been savingly taught himself, while teaching others. And where he has been truly pious, when engaged in the work, the graces of the Christian's life have been called into exercise, and their growth promoted.

3. The final reward (Matthew 25:40).

(J. S. Broad, M. A.)

(A. Maclaren.)

I. THE GREAT COMMON NEED UNDER WHICH HUMANITY LIES. It has pleased God to make men instruments of good to each other. Hence the proclamation of the gospel is necessarily experimental. "Come all ye that fear God, and I will declare what He hath done for my soul." Naaman was just the person to tell lepers of the prophet who had bidden him go wash in the Jordan. Bartimeus was just the right one to lead blind men to Jesus, who had opened his eyes. Hence, it is perfectly natural that we demand of him who teaches that he should first have felt the truth he proffers. Otherwise he lays himself open to the taunt, "Physician, heal thyself!"

II. THE AIM OF ALL RELIGIOUS INSTRUCTION. The conscience must be reached, and through its monitions the entire life must be influenced, or else all teaching is wasted. Nothing is so mysterious as the forms of operation which this inner monitor chooses. Sometimes it seems to render a man harder and more violent; and yet at that very wildest moment he is nearer yielding than ever before. Sometimes it melts a man into deep emotion; and yet we painfully discover afterward that this has been mere ebullition of excited feeling. Now, we cannot grow skilful in distinguishing these external shows, without diligent study of our own experience. Conscience must be watched in its working within our hearts. "As in water, face answereth to face; so the heart of man to man." That truth is most effective which, having proved itself forceful in reaching our own consciences, goes from its success there upon the intrenchments of another.

III. THE VARIETY OF FORMS EMPLOYED IN SCRIPTURE INSTRUCTION. "All Scripture is given by inspiration of God, and is profitable for doctrine," etc. But then, how much there is of it! and what room for skill in discriminating what doctrine, principle, or precept to apply in each given case. Now, many of our Sunday school teachers are at a loss here. When the tossed vessel is drifting, and a passenger lies at the point of death, are there none who hurry to the Bible, as a sailor to the medicine chest; and yet stand appalled at the formidable array of spiritual drugs, any one of which possibly might be helpful or hurtful, if only they could know which? How can we learn what phases of truth to present? Let the Scriptures be studied experimentally. Let the Christian teacher rework every principle he offers to others, first into his own mind, and outwork it into his own life.

IV. THE POWER OF A GODLY EXAMPLE. Men are imitative, and in nothing so much as religious observance. Moreover, they insist upon identifying a moral teacher with what he teaches. They will not suffer a limping man to propose an effective cure for lameness. Hence there can be no failure more ridiculous in the eyes of the world than that of a man who urges a truth and lives a lie. But, on the other hand, whenever fully possessed of the power of the gospel, and radiant with its light, a grand life goes about doing good, that life has a majestic driving force to it almost unlimited.

V. THE LAW OF THE HOLY SPIRIT'S ACTION. Truth is propagated not by transmission through mere symbols, but by radiation through conductors in contact. The lens of a burning glass will not only suffer the free passage of the sun's rays, but will concentrate them, until what they fall upon bursts into flame; meanwhile the lens itself will remain perfectly cool. Wonderful experiments of this sort have been performed with even a lens of ice, which kindled a fire and continued unmelted. You can find nothing, however, in religious matters to which this phenomenon would answer. The torch, not the burning glass, is the emblem of spiritual life; it flames while it illumines, and is warmed as it sets on fire. He influences others most who has been nearest in contact with Christ. No religious teacher can give more than he gets. Conclusion: Whichever way we look, then, we reach the same conclusion. The heart lies behind the hand which proffers religious truth.

1. We learn here the proper use to make of the Scriptures. All religious instruction must be received experimentally. Thus the Bible becomes personal in every one of its utterances. How is it now (see Isaiah 29:11, 12)? What renders the learned and the unlearned together so at fault is not want of education, but want of experience. It may be worth knowing, as a geographical fact, that there is no water in the Kidron valley save after a shower: it may be important to learn, as a historic fact, that Capernaum was located at Khan Minyeh; but this is not what is going to save souls. We must embody truth in life, and reduce vague information to vital and available help.

2. We learn to distinguish between gift and grace. Mere intellectual gift sometimes even hinders grace. "Christ," said Legh Richmond, "may be crucified between classics and mathematics." It is not our want of aptitudes for doing good which stands in our way, half so much as it is our want of communion with God. The rule is, "Oh! taste and see that the Lord is good!" Out of this experimental acquaintance with truth grows our power fitly to offer it. Scholarship is only a means to an end. The gospel light is much like the solar light; its beauty is not its efficiency. You may divide the sunbeam into seven beautiful colours, and not one alone nor all together will imprint an image on a daguerreotype plate. Just outside the spectrum, in the dark, there is one entirely invisible ray, called the chemical ray, which does all the work. No man ever saw it, no man every felt it; and yet this it is which bleaches and blackens a dull surface into figures of loveliness and life. I care not how luminous a man's personal or intellectual qualities may be; if he lacks, amid the showy beams that are shining, this one which is viewless — this efficient but inconspicuous beam of spiritual experience — all his endeavours will surely prove inoperative for good.

3. We learn here the advantage of seasons of discipline. In all the round of God's dealing with His children, there is nothing like suffering as an educator. Anything that loosens the hold of the soul on earthly things, and shuts it up to God, is valuable; but, as a preparation for usefulness, is priceless. Any man expert in sea life could have said all that the apostle said when he came forth to quiet the sailors in the midst of a shipwreck. The force of his counsel lay not so much in the prudence of what he suggested, as in the experience which was embodied in it — that "long abstinence" in which he had received his vision. One mysterious but remembered hour there was which gave his speech all its efficiency (Acts 17:22-25). It is just this which is the element of power in any counsel. The angel of experience is sent to one, and then he is ready to say, "I believe God!"

4. We learn the secret of all success, and the explanation of all failure. It would seem at first sight that truth is efficient in itself. But now we understand that first it must pass through the teacher's experience. When the plague was raging in Ireland, the priests gave out that if any man would take from his own fire a piece of burning peat and light his neighbour's fire with it, he would deliver the family from an attack of the disease. The whole region was instantly alive with brands passing to and fro. Oh! if superstition could do this much, ought not zeal to do more? But the kindling was to come from one's own hearthstone then; and the kindling must come from one's own heart now. Calvin's seal motto was a hand holding a heart on fire, with the legend, "I give thee all, I hold back nothing!" What we need is to have our entire level of Christian experience lifted. We are too busy about appliances and places and theories.

5. We learn the last essential of preparation for teaching. We must have the presence of the Holy Ghost. You see this most evidently in the case of Paul. They called him Paullus, because he was little. He had a distemper in his sight. His bodily presence was said to be weak, and his speech contemptible. But no man ever equalled him in power as a religious teacher.

(C. S. Robinson, D. D.)

1. Fill your minds with the magnitude and importance of your work.(1) When you look upon your little charge, you are not merely to regard them as beauteous shells scattered on the shore of the ocean, but as each a pearl of incalculable value. When you are called to be "teachers of babes," you are not called to play with toys.(2) But, as an incalculable value is impressed upon them, so they are exposed to imminent danger. Though naturally depraved, this depravity is increased by indulgence, and rivetted by practice; and, if you interpose in time, you may rescue many.(3) Recollect that God calls the greater part of His people in early life.

2. Let me charge on your consciences your obligations to attend to the work.(1) Think that you are all now listening to Him who says, "Lovest thou Me? — feed My lambs." The Saviour takes a little child in His arms, and He says, "Suffer little children to come unto Me," etc. "He that receiveth one such little child in My name, receiveth Me." While others look at the Saviour, as He issues His command, and say, "Is this all? our imaginations are filled with something greater, we would be preachers, writers, missionaries, martyrs — anything but teachers of babes": — you say, "What! disdain to stoop to babes, when Christ takes the little ones up in His arms."(2) And while Christ thus aims to bind you by a sense of obligation, let me remind you what He has done for you. Has He not, as it were, washed your feet? and should you not wash the feet of His meanest disciples?

3. Recall to your grateful recollection the blessings with which God has crowned this work. "Train up a child in the way that he should go, and when he is old he will not depart from it." Some may say that they have turned out ill who were brought up well; but we may say, "Be of good cheer; for I believe God that it shall be even as it was told me." Let us then look round, and see what blessings have attended the instruction of the rising race; and, while we look around, let us inquire, "What hath God wrought?"(1) Take this school and all the children who have been instructed in it — add to them all in the metropolis — in the kingdom — in the world.(2) And such being the numbers of those collected in Sabbath schools, think how many blessings have been carried into families. Consider how the first tidings of salvation have been thus conveyed.

4. Tremble at the thought of neglecting this work. Woe to us if Sunday schools should expire! We have waked up the world so completely that it will not soon go to sleep again. We have taught this generation that they must teach the next. We must go on: we have advanced too far to recede. The great enemy of man is at work to ruin the world, by the very same means which we employ to benefit the world.

II. Attend to the EXPOSTULATION which is contained in the second part of the text, "Teachest thou not thyself?" I would expostulate with you.

1. With regard to over-enlisting. Sabbath schools are at once our glory and our shame. We should earnestly wish their extinction; it is a disgrace to us that they are needed. When the children of pious and instructed parents are sent to a Sunday school, it is a perversion of things. There should be a Sunday school in every house. There are but two exceptions to this — the first is where the parents are so ignorant that they need instruction themselves; the children of these you ought to take and instruct. The other is where the parents have small families, and can take their children with them to a Sunday school: thus they may instruct the children of the poor and their own children at the same time. No mortal living has a right to transfer the care of his children to others, while he can take care of them himself.

2. Against overworking. Overdoing is often undoing. All should be anxious to do as much as possible; but you must remember that the Lord's day was intended to be a day for the rest and edification of your own souls. Let there be no long singing, long prayers, long lessons. For the children's sakes, as well as for your own, avoid overworking. As long as you can keep the attention judiciously awake, you do good; but when you see the spirits flagging you may be certain very little will be done.

3. Beware of over-valuing. Nothing is more common than for persons to think highly of that in which they are engaged.

4. Beware of undervaluing. Do not suppose that because a man is wise to his own salvation he is therefore wise enough to teach others.(1) You should know much; you should have some time for study; and all your knowledge should be made subservient to your grand design.(2) And then there must be, also, the art of teaching. This must be acquired, or, with all your knowledge, you will not be wise to win souls.(3) There must be the art of ruling: if you have not the ability to hold sway over your own spirits, the children will soon perceive it, and will soon manage you.

(J. Bennett, D. D.)

(Abp. Secker.)

1. Common.

2. Inexcusable.

3. Damnable.

(J. Lyth, D. D.)

(C. H. Spurgeon.)

1. We may take the alternative reading, "Dost thou rob temples?" And then the inference would be that this hater of idolatry was none the less sometimes profiting by it, stealing the gifts of Pagans from their altars, and turning them to his own account; as we may suppose in our own time one who should inveigh fiercely against the liquor traffic, and derive a part of his income from the rental of a spirits vault.

2. Leaving this, however, and accepting the text as it stands, our idea of sacrilege is that of the profanation of sacred things. Uzziah, e.g., assuming priestly functions, or Belshazzar using the sacred vessels in the orgies of a bacchanalian revel. To speak more generally, sacrilege is diverting from its Divine purpose anything that God has given us. The undue exaltation of sacred things may be sacrilege, and herein the Jew might commit idolatry in the spirit while he vehemently protested against it in the letter. A superstitious reverence for sacred things, such as, e.g., the worship of the brazen serpent in Hezekiah's time.

3. Herein we think the integrity of the antithesis that runs through the questions from the 21st verse is sustained, "Thou therefore which teachest another, teachest thou not thyself? thou that preachest a man should not steal, dost thou steal?...Thou that abhorrest idols, dost thou — by thy foolish superstitions, by using and exalting some of thy sacred things in a way never intended by the Lord as well as in degrading them to common purposes — dost thou commit sacrilege, and so in spirit fall into that sin of idolatry against which thou criest out so loudly?" And now to turn this question to good account. Is it possible for us who have renounced idolatry to commit sacrilege in the sense of becoming idolaters in spirit, while in the letter we denounce it? I think it is —

I. "WE MAY COMMIT SACRILEGE WITH DIVINE ORDINANCES, with baptism and the Lord's Supper, e.g., by investing them with a mechanical efficacy never intended by their Author.

II. SELFISHNESS IS SACRILEGE, self-worship being one of the worst and most subtle forms idolatry can take.

1. "Know ye not, brethren, that your bodies are the temples of the Holy Ghost, that you are not your own, but bought with a price," and, if this be so, what greater sacrilege or idolatry can any man commit than to use his God-given powers and faculties as if they were his own? Selfishness, self-worship, is a kind of sacrilege that brings with it its own most certain retribution. No leprosy may break out upon our persons as in the case of Uzziah; no handwriting may appear upon the wall as in the case of Belshazzar; but, none the less, the retribution will surely come.

2. Selfishness is sacrilege in relation to others as well as to ourselves, for what right have we to use our fellows for our own selfish ends and purposes? How dare we make capital out of other's weaknesses? Every man's person is sacred; he is an image of God. Wherefore let us honour all men, recognise the sacred uses and possibilities that are in them, lest losing reverence for the human we lose it also for the Divine.

3. Selfishness is sacrilege against God, too, for in His great house we are all of us vessels of gold, or of silver, of wood, or of stone, and if we use ourselves as for ourselves, forgetful of His sacred service, we are like servants that waste their master's goods, like priests who desecrate all sacred things, and abuse their solemn functions.

III. THE LOVE OF OTHERS, where it leaves in the soul no room for love to God, is SACRILEGE. We may degrade them, and so fall into this sin, but we may also so exalt them as to fall into the same. When we hear it said that a woman is "devoted" to her child, or that she "idolises" her husband, if we were to adhere to the letter we should say that this is sacrilege. We do not think upon the whole that we are in very much danger of loving our dear ones either unwisely or too well. We can love the Lord our God with all our hearts, and also yet love our husbands, our wives, our children, as Christ loved the Church and gave Himself for it. We are more likely on the whole, I think, to become sacrilegious by loving them too little than too much. Yet if it should be so with any of us that these relationships come between us and our God, then indeed do we commit sacrilege against them as certainly as against Him.

IV. WORLDLINESS OF SPIRIT, the excessive love of this world's goods is SACRILEGE and idolatry. If we are the devotees of fashion or of pleasure, if the shows of this world so engross us as to leave no time nor heart for the spiritual, then we are committing sacrilege. The most common gifts, the most earthly things are amongst the "all things" that work together for our good, but they work together for our harm when, instead of using them for God, we use them for mean purposes. The silver and the gold are the Lord's, and we may be sacrilegious if we discern not this and use them not for Him. Whether we waste our money or hoard it, we are committing sacrilege with it, for money answereth all things, even the ends of grace as well as the means of ruin. Let us reverently handle even our money, using it as God Himself would have us use it, and so in things sacred or in things secular, it will be consecrated to Him in a true life service.

V. THE LOVE OF NATURE TO THE EXCLUSION OF THE LOVE OF GOD, the worship of mere material forms, is SACRILEGE. The earth is the Lord's and the fulness thereof; the heavens declare His glory, etc., and to see nothing beyond this state of things is to commit sacrilege. For these do as truly reveal Him as does the Bible. But just as we may be bibliolatrous, so there is a nature-worship which, while it seems to elevate, does but desecrate and degrade.

(J. W. Lance.)

I. THE JEWS WERE GUILTY OF IT.

1. In reference to heathen temples (Acts 19:37).

2. In withholding or misappropriating tithes and offerings (Malachi 3:8).

II. In not giving God the glory which is His due. They made the temple a den of thieves (Jeremiah 7:11; Matthew 21:13), and were charged with offering the blind and lame for sacrifice (Malachi 1:8). Thus they abhorred false gods, but robbed and dishonoured the true God.

II. WE MAY COMMIT SACRILEGE by —

1. Withholding what is God's.

2. Appropriating to our own use what properly belongs to God in regard —

(1)To property: a portion claimed for His service (Malachi 3:10).

(2)To time: the whole of the weekly Sabbath claimed as His own (Exodus 20:8). It is sacrilege, therefore, to appropriate any part of it to business or pleasure (Isaiah 58:13).Conclusion:

1. Sacrilege the climax denoting intense coveteousness.

2. Unrenewed men only substitute one idol for another.

(T. Robinson, D. D.)

I. IN ITS APPLICATION TO ISRAEL.

1. It is essential to remember that Israel were God's chosen, peculiar, separate people, whom He had called forth in order that He might make them the lamp into which He would introduce the light of revelation for a lost world. To them He committed all the institutions of His holy worship, and all the laws of His Divine will. To the world at large, they were as Goshen in the midst of the land of Egypt in the plague of darkness. So that the whole earth borrowed what little light streaked its dark horizon from the solitary lamp lighted upon Zion; and just in proportion as that lamp east forth its beams was the moral darkness relieved, and the Gentile nations came to the brightness of the hope that was in Zion.

2. We must remember, further, that for a lengthened period the people of God were not missionaries, sent abroad to communicate their prophecies, laws, and ordinances to the Gentile lands; but rather the people from afar, hearing the fame of what God had done for Israel, came up to Jerusalem to inquire and worship, even as the Ethiopian eunuch came. And many were the proselytes that were led to join themselves to the people of the God of Israel. But in process of time God lifted up His hand to scatter them among the nations, so that long ere their final dispersion at the destruction of Jerusalem, there was scarcely a known spot where some of the wanderers of Zion were not to be found. And how did they go? They went still as the people of God. And consequently the heathen could not but regard them with deep curiosity and attention, in order that they might trace in them the character of their faith.

3. And what was the consequence? When the heathen saw that their vices were dark as their own, whilst they were puffed up with pride, because of their privileges, then it came to pass that the name of God was blasphemed among the Gentiles through the people of God (Ezekiel 36:19, etc.). And the apostles had to encounter no obstacle in the progress of the truth that was more fatal than the dark misconduct of the scattered Israelites.

II. IN ITS APPLICATION TO OUR OWN FAVOURED LAND.

1. Englishmen undoubtedly stand nearest to the condition of the ancient people of God. If Israel stood in the relation of a covenant people to God, so do we. We are a baptized, as they were a circumcised, people; and if all their rebellion and inconsistency did not loose the bond of the covenant, but God spoke of them as His people, is it not so with ourselves? However deeply we may disgrace the name of Christians, that name is fastened upon us. He has taken this nation into peculiar union with His truth and His faith; He has identified us with His cause. And have not other lands looked to us as their example, and sought us for light and holy knowledge? And then God has brought us into contact with all nations. As of old the Jews were everywhere intermingled, so has it come to pass with the English. But Israel was scattered by the sword; they were exiles and wanderers, despised and cruelly entreated. But our sons are abroad through the richness of the blessing of God given to their mother land; so that her merchants visit every shore, her travellers explore every waste, her mariners are on every sea and in every haven — and over the whole world an Englishman's name constitutes a passport. And everywhere, too, our land has a mighty influence, and an empire so vast, that the sun never sets upon its limits. One fourth of the whole family of the earth acknowledges the sway of our Queen, and the other three-fourths are more or less influenced, and mightily too, by our land.

2. What ought to have been the results of such unexampled influence? It ought to have been that wherever Briton's sons went they should have carried the blessed savour of Britain's truth; and wherever they planted their feet, they should be recognised at once as witnesses for Christ. Alas! the charge brought against Israel may with equal emphasis be brought against ourselves. "The name of God hath been blasphemed among the Gentiles" through us. What has been our colonisation but, to a terrific extent, an annihilation of the tribes whose lands we have usurped, and whose homes we have ravaged? Our missionaries, one and all, concur in telling us that the most fatal and formidable obstacle in the way of the reception of Christ's gospel among the Gentiles is the blasphemy occasioned to the name of our Redeemer by those who bear it but to defile it. And until this great stumbling block be removed, the gradual progress of Divine truth must be retarded; that we could only have our mariners, merchantmen, travellers, and colonial settlers going forth as "living epistles, known and read of all" the heathen lands through which they pass, then indeed would there go forth from Britain's shore a voice which would come home to every heart — the voice of a godly life.

3. Then, if such be the application of this solemn charge against our own favoured land, it follows that there is not a more pressing or urgent claim upon Christian restitution, Christian justice as well as Christian sympathy and Christian zeal, than that every means should be used to redeem our title to the Christian name.

(Canon Stowell.)

(C. H. Spurgeon.)

II. THE HISTORY OF THE ORDINANCE.

1. It commenced with adults (Genesis 17:23). We do not read about the state of mind of all these adults. It is certain that Ishmael differed exceedingly from Isaac and from his father. So baptism was first amongst adults. You remember the instance of Lydia. She having her heart opened, was afterwards baptized, and her house, without any specific mention of the character of the parties composing her household.

2. It continued not amongst adults, but on children (Genesis 21:4). And this became a custom in Israel. Korah, Dathan, and Abiram were as truly circumcised as Moses and Aaron; Jeroboam and Ahab as David or Hezekiah. And thus it came to pass, by the continuance of the outward ordinance, not waiting upon the individual character, but taking its rise on the eighth day of the child's age, there came to be an Israel in two senses — spiritual, inclusive of that chosen people that God reserved to Himself; and national, inclusive of the others, together with the mixed multitude which knew not God. And so the apostle tells us, "All are not Israel that are of Israel." Now the analogy here again is perfect. Baptism, which commenced with adults, soon proceeded among the children; the children of the baptized converts, were themselves baptized. There is no especial commandment for the purpose. None was needed, because the earliest Christians, who were Jews, regarded their children as entitled to the same privileges as themselves. It would have been strange if Christianity, placing before them greater privileges in every other respect, had restricted them in this. They were in the habit of bringing their children as Jews; to do so as Christians, at the same age, was natural. But if instead of presenting them at eight days old, they were to keep them back till they had formed some judgment of their character, then, indeed, a special commandment would have been required, because they would have been called to change their already established practice. The same consequences would naturally follow which followed in the case of Israel. There would grow up a baptized community, a variety of characters. All would not be Christians which were of Christendom; as all were not Israelites, indeed, who were of Israel in the flesh.

III. THE NATURE OF THE ORDINANCE AND THE ABUSE OF IT (Romans 4:11).

1. Here faith is distinguished from circumcision. It was enjoyed by Abraham previous to the circumcision; and he received the circumcision — a sign, and declared also to be a seal, to him of the righteousness of the faith which he had before. Nothing less than this could ever have been supposed to belong to circumcision by any believing Israelite. Remembering it was a seal to his father Abraham of the righteousness of faith, he would look upon it as a seal to himself in like manner, and would ask for it as a seal upon his child also, and would give thanks unto God that his infant might be sealed in like manner. He would presently find, indeed, that many have the seal Who grow up without the faith. But would their falling off alter his view of the ordinance of God? No. He would be called to distinguish between the ordinance itself and the abuse of it, into which the nation had fallen; and he would endeavour, amidst all the degeneracy of the people around him, to rise into holy confidence that God would bless His own ordinance, and as he found that faith working within him, he would appeal to that ordinance as a proof of God's loving kindness to him. Now here the analogy is the same. Baptism was, indeed, a seal of the righteousness of the faith which the first adult Christian had, being yet unbaptized. It does not follow that no persons were baptized except true believers. We know of one who was baptized, and the apostle told him that he had "neither part nor lot in the matter." But all who made a profession of faith were baptized. If the answer were the answer of a good conscience, then baptism was all that it was intended to be — a seal to them of the righteousness of the faith which God had given them. But afterwards, when the infants of those believing parents were baptized, it would presently appear that many were baptized in the flesh who lived without God in the world: and the faith of the believer would then be put to a trial. Baptism has been abused, as circumcision was.

2. See, then, how circumcision was abused. It is the nature of the human heart to desire to escape punishment without desiring to avoid sin; and therefore the tendency of man always has been to substitute some form for real religion. The Jews boasted of being the children of Abraham, and placed their confidence in that for escape from punishment. There is nothing that the Scripture is more express against than this resting in outward privileges, as if they could give them safety with God (Matthew 3:8, 9; John 8:33, etc.; Acts 7:51; Romans 2:28, 29). How awful is the analogy here. With regard to the outward forms of religion, there remains a large class of persons amongst ourselves who place the same sort of bold reliance upon the outward ordinance of baptism that the Jews placed upon their being the children of Abraham. Read from ver. 17 in its application to yourselves: most remarkable it is, by the transposition of a few words — changing "Jew" for "Christian" and changing "circumcision" for "baptism." Oh, be assured that while circumcision was a seal of the righteousness of Abraham's faith, the baptism which is of the heart is the purifying power of God.

(H. McNeill, D. D.)

2. If this end be accomplished they are invaluable.

3. If not our very religion becomes irreligion.

(J. Lyth, D. D.)

1. The apostle is proving that both Jews and Gentiles are all under sin. He has shown this respecting the Gentiles. He next comes to the Jew, and there is a harder task, for the Jew was so blinded, prejudiced, and self-righteous. There was nothing which the Jew more gloried in than in that of circumcision. God having, as they said, promised Abraham that, if his children transgressed, He would remember their compliance with this ordinance, and deliver them on account of the merit of circumcision. They accounted this one rite equal to the keeping of all the commandments of God. But in this they showed a lamentable ignorance of their own Scriptures (Deuteronomy 10:16; Jeremiah 9:25; Jeremiah 4:4). Surely these are sufficiently plain as to the utter outward worthlessness of circumcision. So, with regard to the other rites, when the Jews would substitute them for true religion, then they became an object of aversion to God (Isaiah 1:13, etc.). What is there in outward rites and practice which, of itself, can be acceptable to God, who is a Spirit. Worship offered to the Divine being must have some correspondence to His nature, and accordance with His will and Word. If God had a body, and were not a Spirit, then a religion of bodily exercise might serve without any regard to the inward state of the worshipper's mind and heart. But God has no corporeal form, and therefore bodily service, without spiritual worship, is no worship at all. If, again, God were a stock or a stone, then a religion which exercises neither the mind nor the spirit might satisfy His claim. But when God is a pure Mind, a great Spirit — when God is love, and claims all souls as His, then to attempt to put Him off with outward forms is an insult to His spiritual character and His holy majesty.

2. Are there none of you who have thought that, if you came to church once or twice a week, this alone proved that you were good Christians? And yet it might be that there was only a bodily attendance: your minds might have been at home, or with your business, or with the last pleasure. And so with baptism, which has taken the place of circumcision. The Scripture itself guards us against not resting in the mere outward form or outward rite (1 Peter 3:21). And yet many, if baptized with water, never examine themselves as to whether they have also been baptized with the Holy Spirit. And so the spirit of formality can turn even the Lord's Supper, which is meant to deepen penitence, and to call forth simple glory in the Cross of Christ, into self-righteous formality and a judaizing ceremony.

II. THE ABSOLUTE NECESSITY OF AN INWARD WORK OF DIVINE GRACE. "For he is a Jew which is one inwardly," etc.

1. This may be learned from the Old Testament. Moses taught (Deuteronomy 30:6) that true circumcision is that of the heart, in the spirit, and not in the letter, a Divine work, inwardly wrought.

2. What was the design of this peculiar rite?(1) St. Paul says, "Abraham received the sign of circumcision, a seal of the righteousness of the faith which he had, being yet uncircumcised." So, in Genesis 17, God calls it a token of the covenant betwixt Him and Abraham. In that covenant God had engaged to make Abraham a father of many nations; to be a God to him and his seed after him, and in this all blessings are comprehended; and if Abraham had not believed God, he would not have complied with a rite so painful to flesh and blood. Thus, in its very origin, this rite was connected with faith, and if used without faith, it did not answer its original design.(2) But, again, this rite also denoted that man is by nature, from his very birth, a sinner; that the covenant of grace requires blood to be shed in order to atone for him; that there must be the inward mortification of the body of sin; and that there must be a marked distinction in spirit between the people of God and the children of the world. It especially set forth Christ the Mediator of the covenant who should arise of the seed of Abraham, who should shed His blood in atonement for sin, through whom also should be given the Holy Spirit, who should impart a new nature, a new heart, and should enable men to mortify their sinful lusts, and thus to become a peculiar people, separate from the world indeed, zealous of good works. But all this spiritual meaning was lost where men used only the outward form. Hence the declaration of vers. 25-29.

3. To this rite of circumcision our Lord personally submitted. He had not the personal need which others had. It was because He had consented to be made under the law, to be obedient unto the law for men, yea, to shed His blood for the atonement of the sins of men. As He ended, so He began His life, with shedding His sacred blood. Here was part of the vicarious obedience paid by Christ to the law, whence our safety, our peace, our happiness, our salvation.

4. But now, under the gospel, the outward rite is gone with the types of the ceremonial law, but the inward blessing is as important as ever. We are by nature born in sin; we have to look with faith to the blood of the everlasting covenant; we have, through the help of the Holy Spirit, to mortify our members which are on earth; we have to come out of the world. Especially we have to receive Jesus as the Messiah in all His offices, and we are to depend on Christ, in the fulness of His grace, for the help of the Holy Spirit, to regenerate, to mortify, and to sanctify. These things are not less essential to our religion than they were to the Jew; without them our Christianity is nothing worth. Whatever outward things the Christian may do, he will never allow himself to forget the necessity of inward piety. But in his zeal for spiritual religion he need not neglect the few or simple ordinances of religion; but while using all means must trust to Christ only.

(J. Hambleton, M. A.)

1. Therefore to explicate this necessary point, consider some things by way of foundation.(1) We find it such a sin that generally the people of Israel were guilty of, insomuch that the great contestation between the prophets in the Old Testament and the Israelites living then, between Christ and His apostles and the Jews living then, to have been upon this very particular. No minister, no sermon, could take them off from this, that because they had the external privileges, therefore they did belong to God, and were the children of Abraham.(2) If you look over all Christianity you shall find this the universal sin, whereby Christ and regeneration with powerful godliness is wholly neglected, and a fleshly carnal confidence in the titles and ordinances of Christianity established.(3) To demonstrate the connaturality of this sin, observe how ingenious the fleshly minds of men have been by arguments and opinions to encourage a carnal confidence in these externals.

2. While we give this explication, you must by way of caution take heed of two other extremes.(1) To cry down the very being and use of these external ordinances as being but forms, and the spiritual frame of the heart is made all in all.(2) We are also deficient when, although we do not cry down forms wholly, yet we give too little to these institutions of Christ.

3. Consider why people are so apt to rest upon these as comfortable testimonies, and there are several reasons.(1) Because they being duties commanded, when performed, that gives some ease and comfort to a natural conscience.(2) We are apt to rest in these things because they are easy to be done; whereas the way of mortification is tedious to flesh and blood. Hence it is called crucifying the flesh, and cutting off the right hand, and pulling out the right eye.(3) Men rest upon these because they are ignorant of the work and necessity of regeneration. The apostle calls circumcision of the heart, circumcision made without hands; and so baptism and the sacraments in the heart, which are not visible in the eyes of the world, make us esteemed before God. Be not, then, idol Christians that have eyes and see not, hearts and understand not the inward virtue and spiritual efficacy of Christ in His ordinances.(4) They put confidence in them because they are ignorant of the righteousness by faith in Christ.(5) Men rest on them because they look on these duties as satisfactory and compensatory to God.(6) Carnal people rely on these because they mistake the nature of them. They look upon them as those things which will of themselves make them acceptable to God, notwithstanding any preparation or spiritual managing of them. Whereas setting aside the Word of God that works the first grace in us, all other duties they are but as garments to the body, which cannot warm a dead body, but if there be life in the body to heat them first, then they will increase the heat. And thus it is here: if there be spiritual life in thee, and thou put it forth in these duties, then these duties will corroborate and strengthen it more.

(A. Burgess.)

2. The Scripture reckons the condition of a man with these privileges and one without them in the same condition if there be not holiness. Thus Jeremiah makes the uncircumcised in heart, though circumcised in flesh, all one with the worst of heathens, the Moabites and the Ammonites. And to this purpose, also, the apostle in the verses before, "Shall not thy circumcision be accounted uncircumcision if thou keep not the law?" So that as long as wickedness is in thy life, thy baptism doth no more advantage thee than the heathen's no-baptism.

3. The Scripture goeth higher, and doth not only make them equal with pagans, but God professeth His abomination of all their religious service, and thy wickedness is more noisome than all thy religion is well-pleasing. See Isaiah 1, how God expresseth Himself concerning the sacrifices and new moons of the sinful Israelites. He hated them; they were an abomination to Him. It was like cutting off a dog's head. Oh, how contrary are God's thoughts and thy thoughts about the same religious duties! The prophet Haggai also (Haggai 2) doth by an excellent instance show, that if a man be unclean and sinful, his holy services do not take off from his uncleanness, but his uncleanness defiles them.

4. These are so far from being signs without grace, that they will be aggravations of thy condemnation. As in some countries when their malefactors were to be burnt at the fire, they poured oil and pitch to increase their torment the more, so will every sacrament, every prayer, every church privilege, make hell the hotter for thee.

(A. Burgess.)

1. In the different characters given those who profess the same faith and true religion (Matthew 13:47, 48). The tares and the wheat and the goats and the sheep, the wise and the foolish (Matthew 25), are in the Church.

2. In the different effects religion has on the lives of those who are called Christians. There are some whose religion makes them holy, others who have nothing but an idle form (2 Timothy 3:5). The knowledge of some is confined to their heads, it never gets down to their hearts (Titus 1:16). Others, by reason of their light, dare not venture on an ill thing, more than on a precipice. The pretended religion of others leaves them loose.

3. In the different acceptance which persons' prayers get. Some are very pleasing, others God abhors (Proverbs 28:9; Isaiah 66:2, 3; Isaiah 1:11).

4. From the different feeling which those have of the advantage of religion, the ordinances and duties thereof. Some are acquainted with the gain of religion, and, from their own experience, can give a solid reason why they follow it (1 Timothy 6:6). But unto others all these things are but as empty husks (Proverbs 14:10). They abide in the outer court of religion all their days.

5. In the different effects of the religion which those profess. Grace is of a growing nature (Proverbs 4:18). And the longer that saints have a standing in religion they will be the more firmly rooted (Psalm 92:13, 14; Proverbs 26:14). But others think they are right, and they seek no farther, and some, instead of growing better, grow worse and worse (Revelation 3:16).

6. In the different passage which those have out of time into eternity. Death is the point at which we all meet; but it is the point where outside and inside Christians part forever (Psalm 37:37, 38).

II. THE CAUSES OF THIS DIFFERENCE.

1. The different way that persons come by their religion. There is a difference —(1) In the weight which their entering on their religion had on their spirits. Some come very lightly by their religion; hence it sits lightly upon them, and often goes as lightly from them. They venture upon building a tower without counting the cost. To others it is not so easy, but they are brought to the utmost seriousness in the matter (Luke 14:28, 29); hence they go to the bottom of the matter, while others satisfy themselves with superficial work.(2) In the depth of their conviction and humiliation (Luke 6:48, 49). The plough of conviction lightly going over the fallow ground of the heart is sufficient to make an outside Christian (Matthew 13:5, 20). But it must be carried deeper to make an inside Christian, even to the root of the most inward beloved lust, and to the discovery of Christ for sanctification, as well as justification.(3) In the issue of their exercises about their soul's case. In the one they have issued in the change of their nature (Ezekiel 36:26); but in the other, whatever stir has been made in the affections, the stony heart has remained untaken away (Matthew 13:5).

2. The different ways in which professors follow religion.(1) Some make religion their main business (Genesis 5:24). And this makes an inside Christian (Psalm 119:6). Others make religion but a bye-work; their main business is of another kind. In regard to the one, all things else about him bow to his religion; whereas, as to the other, he makes his religion bow to his other designs.(2) They follow religion from. different principles, motives, and ends.(a) Some follow it from a natural conscience. Fear of punishment, or hope of reward, are powerful enough to make an outward Christian. But an inside Christian has a gracious principle of love to God and holiness implanted in him which incline him unto holiness.(b) Some aim at approving themselves to men in their religion (Matthew 6:2), and others study to approve themselves to God (2 Corinthians 5:9).

III. WHAT IS THE OUTSIDE AND LETTER OF RELIGION WHICH ONLY MAKES AN OUTSIDE CHRISTIAN AND WHAT IS THE INSIDE AND SPIRIT OF IT WHICH MAKES A CHRISTIAN?

1. The outside of religion is that part of it which lies open to the view of the world by which men form their estimate, not God (1 Samuel 16:7). It comprehends all Church privileges, duties, and attainments lying open to the view of men.

2. The letter of religion is that part of it which is agreeable to the letter of the law, whether in externals or internals. And it comprehends not only the outside, but internal dispositions and attainments as to the matter of them; for example, Judas's sorrow for sin, the stony ground's joy at receiving the seed of the Word, and the hypocrite's delight in approaching God (Isaiah 58).

3. The inside of religion is that part of it which is open to the all-seeing eye of God (Matthew 6:4).

4. The spirit or spirituality of religion is the eternal grace joined to the external performance (John 4:24; 1 Timothy 1:5).

IV. NOT THE FORMER, BUT THE LATTER, SORT OF RELIGION MARKS A TRUE CHRISTIAN. This is evident if we consider —

1. That there is nothing in the outside or letter of religion but what man may reach in an unregenerate state, in which no man can ever please God (Romans 3:8).

2. That the outside and letter of religion may be without any true love to God in the heart, which yet is the substance of practical holiness and the comprehensive duty of the whole law (Ezekiel 33:31).

3. That the outside and letter of religion may consist with the reign of sin in the heart (2 Timothy 3:5).

4. That men are in religion only what they are before God, not what they are before men (Genesis 17:1).

(T. Boston, D. D.)

I. THE PARALLEL BETWEEN OUTWARD JUDAISM AND OUTWARD CHRISTIANITY.

1. The Jews place their confidence in being the seed of Abraham, being circumcised, and having the true religion and worship of God among them, and consequently despised all the world besides, and thought that therefore they should certainly be saved, let them lead what lives they would. It is this notion that the Baptist tacitly reproves in Matthew 3:8, 9. But many among us build upon no better a foundation. What great difference is there between being natural-born Jews and being born of Christian parents? between an outward circumcision and an outward baptism? between an external profession of the law of God given by Moses and an external profession of the gospel of Christ? And yet are there not too many of us that hope to be saved merely on account of these things? Far am I from undervaluing these privileges, but to rest upon them alone is just the folly of a man, that, being born to a good estate, riotously spends it all, and yet thinks to die rich. Baptism and the profession of a holy religion are unspeakable blessings; but they were granted us that we might be obliged to forsake the devil and all his works, and follow the example of our Lord. If we do not make use of our baptism and profession, they will signify nothing to us.

2. The Jews boasted in being skilful in the knowledge of their law (vers. 19, 20), and the more they excelled in this the better Jews they took themselves to be, and the more acceptable to God, and the more they despised their inferiors in this knowledge (John 7:49). Hence, instead of practising the law their study was taken up in speculations about it. And are there not some now that make Christianity little more than a mere speculation, or a set of orthodox opinions? And too many, who read the Word of God, but with no intent to better their lives, but merely for the confirmation of some notion they have taken up? Others study Scripture merely for the sake of its language, which they so wretchedly misapply that it is little better than jargon and cant. With some of these, to be a good Christian is to be able to dispute about articles of faith. With others of them, Christianity is but talking warmly in Scripture phrase about matters they never troubled to understand — such regard with contempt those plain simple Christians that heartily believe their creed, and endeavour to serve God, but yet trouble not about points of speculation. This is the worst representation of Christianity that can be (Romans 2:13; John 13:17; John 2:3, 4).

3. The Jews had an extraordinary zeal for things indifferent, and not commanded of God (Mark 7:7-9). What a stir did they make about their phylacteries, which they were abundantly more careful to have tied on their heads than to have the law of God written upon their hearts. What conscience did they make of cleansing cups and platters, etc. (Matthew 15:1; Mark 7:2). We who know better are apt to deride these superstitions; but are not many of us as foolish? Is it not as great piece of superstition to make it a matter of conscience to forbear the use of an indifferent thing when God hath not forbid the use of it, as it is to make it a matter of conscience to use an indifferent thing when God hath not commanded it? And those who think to recommend themselves to God merely by a conformity to the forms prescribed in the worship of God, without any inward devotion, are as much devoid of the life of God as any I have now represented.

4. The Jews showed a greater zeal for rituals than for the moral duties of the law (Matthew 23:23; Matthew 6:5; Luke 18:12; Matthew 15:8). Now, consider whether we also do not frequently thus play the Jews with God. Hath not the world experience of some who would not, for any consideration, swear an oath, that yet will make no scruple of using very indirect arts for the promoting their own interests? These are those who are very strict in keeping the Lord's day; but yet they are not so strict in keeping faith and trust, and preserving their minds from worldliness and sensuality.

II. THE CHARACTERISTICS OF INWARD RELIGION.

1. The inward Jew is one who is "an Israelite indeed" (John 1:47). A true disciple of Christ is one who is so far from vaunting himself in the outward privileges he enjoys, that he draws from hence an argument of working out his salvation with greater fear and trembling, knowing that the greater advantages he enjoys above others involve him in greater obligations to outstrip them in holiness.

2. He is one that hath quitted his mind of all its sinful prejudices, so that he is always prepared to receive any truth of God, though conveyed to him by mean instruments, and though never so disagreeable.

3. He is one that gives every duty its due and just place in his esteem, preferring inward acts of piety, and so ordering his devotions towards God that they promote the duties he owes to his neighbour.

4. He is one who endeavours to yield a universal obedience to the laws of God, not picking and choosing those that are easiest and least repugnant.

5. He seeks not the praise of men, but hath a mighty care to approve himself to God.

6. He is one that, when he hath done all, is yet humble, not pretending to merit anything at the hand of God (Luke 17:10; Psalm 115:1).

(Abp. Sharp.)

(C. H. Spurgeon.)

(M. Mede.)

(C. H. Spurgeon.)

1. One may be baptized in the name of Christ, and yet be even at the last only an outside Christian (as in our text, and Acts 8:13, 21). But he is a true Christian who has the invisible grace signified by baptism. See the difference in this (Matthew 3:11, and 1 Peter 3:21).

2. Persons may be admitted to the Lord's table, and yet not be true Christians. They may be admitted to an external partaking of the children's bread, and yet be but dogs in the sight of the heart-searching God (Luke 12:26; Matthew 22:13). But he is a true Christian who is admitted to communion with God in that ordinance (Song of Solomon 5:1; John 6:57). The one is held in the outer court, the other is admitted into the inner, and is there feasted.

II. HE IS NOT A TRUE CHRISTIAN WHOSE OUTWARD MAN ONLY IS CLEANSED FROM THE POLLUTIONS OF THE WORLD, BUT HE WHOSE INWARD MAN IS ALSO CLEANSED. Saving grace penetrates to the inside (Psalm 24:3, 4; Luke 28:11; 1 Corinthians 6:9, 10). A blameless life in the world, though good in itself, yet comes not the length of true Christianity.

1. There are several things that may in some measure cleanse the conversation from gross pollutions.(1) Good education and company, as in the case of Joash under the tutorage of Jehoiada. This may chain men's lusts, though it cannot change their nature.(2) A good natural temper and disposition. But no man is born a true Christian, as he is with his natural temper; religion is a supernatural temper (2 Peter 1:4).(3) Their being kept out of the way of temptation. The outward cleanness of many is owing more to circumstances than to any gracious disposition. Many have kept right as long as they were not tried, but so soon as the trial comes they give way.(4) The workings of a natural conscience under a rousing ministry (Mark 6:20).(5) Self-love, fear of punishment, and hope of reward, are powerful incentives, where God's authority is but little valued (Matthew 6:2; Ezekiel 8:12).

2. But the true Christian has this cleanness of the outward conversation, and goes farther.(1) He joins internal purity to external (Psalm 24:4; Matthew 5:8; Galatians 5:24).(2) Even his external purity is from religious motives, springs, and principles (Genesis 39:9).

III. HE IS NOT THE TRUE CHRISTIAN WHO ONLY PERFORMS THE DUTIES OF EXTERNAL OBEDIENCE, BUT HE WHO ALSO WITH THEM JOINS THE DUTIES OF INTERNAL OBEDIENCE.(1) A man may perform the external duties of morality towards his neighbour, and yet be no more than an outward Christian. He may be just in his dealings with men (Luke 18:11), and be liberal towards the needy (1 Corinthians 13:3). True Christianity makes a good neighbour; but when a man is nothing else he is but half, and hardly half, a true Christian.(2) A man may perform the outward duties of piety towards God, yet after all be but an outside Christian.(a) Persons may be very punctual in their attendance at public ordinances, and behave themselves gravely and attentively (Isaiah 58:2; Ezekiel 33:1; Ezekiel 31), and be at much pains in following ordinances from place to place (John 6:24, 26), and talk well of what they hear (1 Corinthians 13:1), and after all be but outside Christians.(b) They may be praying persons, and so carry religion into their families, and into their closets (Jeremiah 12:2; Hebrews 12:17).(c) They may also be sufferers for religion (1 Corinthians 13:3). Hypocrisy is such a salamander as can live in the fire of persecution; and many whom the violent wind of persecution has not been able to drive off the Lord's way, the warm sun of prosperity has done their business.(3) They may join both the outward of the first and second tables, and yet be but outside Christians (Luke 18:12; Philippians 3:6). All this may be, and yet not beyond the boundaries of Pharisaical righteousness (Matthew 5:20).

2. The inside exceeds the outside Christian.(1) He performs the duties of evangelical obedience, in subjecting his whole heart and soul to the Lord, as well as the outward man (John 4:23; Philippians 3:3; Galatians 5:24).(2) He is unreserved and universal in his obedience, which the outside Christian never is.(3) His obedience is son-like, the other is servile and slavish. The highest principle with the hypocrite is fear of punishment, and hope of reward (Hosea 10:11), their highest end is themselves (Hosea 10:1). Jehu professed zeal for the Lord, but in effect it was but zeal for a kingdom. The inside Christian serves God as a son does his father. Prompted by love to Him, and aiming at His honour (1 Corinthians 10:31).

IV. HE IS NOT A TRUE CHRISTIAN WHO HAS INSIDE RELIGION ONLY IN THE LETTER OF IT, BUT HE WHO ALSO HAS IT IN ITS SPIRITUALITY.

1. A man may carry his religion into internals, and yet be but a Christian in the letter. He may do and have that in religion which no eye but God sees or can see, and yet be no true Christian (Jeremiah 17:9, 10; Jeremiah 3:10).(1) A natural conscience may cheek for sins that no eye sees but God's (Romans 2:15).(2) An unsanctified desire of salvation, in the way of the covenant of works, may carry a man to the internals in religion (Romans 10:3). Observe the case of the young man in Matthew 19:16-20.(3) Light may be strong, and kept strong by the common operations of the Holy Spirit, in an unholy heart. Thus, Balaam durst not entertain a thought of cursing Israel; though he would fain have gained the wages of unrighteousness.

2. The true Christian has inside religion, not in the letter only, but in the spirituality thereof (Philippians 3:3), which consists —(1) In the graciousness of the principle (1 Timothy 1:5). Their inward religion is the fruit of their new nature; it is natural, and not forced by terrors or necessity.(2) In the holiness of their aim (Colossians 1:10).

(T. Boston, D. D.)

(C. Neil, M. A.)

(Epictetus.)

(H. Allon, D. D.)

1. It is not a thing of mere observances, but a hidden life, a sanctification of the affections, right direction of the will, a regal power which holds all inferior faculties in subjection, which mortifies all worldly and carnal lusts, and is in all things obedient to God's blessed will.

2. It is spiritual, not a literal Judaism, not in bondage to statutes and rules, but taking the principle of the law, which being written on the heart, the Lawgiver's intention is carried out in life. It is an energy which goes beyond the rules of justice to the unconstrained works of reverence, love, and pity.

3. And then, just because it is thus hidden and spiritual, the being and the beauty of it are manifest to God rather than man. Let us come to our Great High Priest for this circumcision of the heart.

(Homilist.)

II. In the state of THE JUDGMENT. "And this I pray," said the apostle (Philippians 1:9, 10), i.e., that we may come to such conclusions in our judgment respecting the truth which our understanding has admitted as shall render our knowledge of the truth practical. What is faith, in fact, intellectually considered, but an expression of our judgments on Divine truth? What is the faith of credit but the expression of our judgment on the credibility of that which we believe? And what is the faith of trust and reliance which justifies but the expression of our judgment that the great truths of Christianity are worthy of being admitted into our spirit, and rested and acted upon? It is here that we find a great difference between outward and inward Christians. The judgment of the former respecting Divine things seldom, if ever, amounts to more than a general belief of their truth. But he who possesses inward religion has been brought to this serious judgment, that he must be born again, or he cannot enter the kingdom of God; that Christ must be received, and His atonement embraced personally; that he must yield obedience to His laws. And thus it is that the state of our religion is, to a great extent, regulated by the state of our judgment in Divine things. If this judgment is weak and feeble there is little effect produced. If it is strong, and the truth of God form the continual basis of our judgment, there will be a decision of mind which operates as a principle, and rapidly becomes a habit.

III. In the state of THE WILL. When this is right, it will be clearly manifested in —

1. Submission to the Divine authority — i.e., a full acknowledgment that we belong to Christ, and have no right to ourselves. When we are brought to this state, everything that God has fixed as the object of our choice will be accepted by us readily, constantly, and fully.

2. Acquiescence in all the dispensations of Providence, even in the infliction of pain and trouble. Inward religion always brings us to imitate Him who said, "Nevertheless not as I will, but as Thou wilt."

IV. In the state of our PRINCIPLES. All are men of principle, some way or other. Sometimes the principles may be right, sometimes wrong. It is only he who is a Christian inwardly that has a principle capable of universal reference, and thus of uniform operation. The grand principle on which the men of the world act is to live to themselves. The blindness of their understanding conceals from them those true and holy principles which ought to govern their feelings and life. If we are Christians inwardly, new principles are fixed in our heart and are operating there; and they all resolve themselves into this: "We are not our own; we are bought with a price," etc. And how easy of application this is! What a universal rule it affords for the government of all our actions! If this great principle entirely governs us, it is impossible for us to be practically wrong.

V. In the state of THE FEELINGS. There are some who deny that feeling forms any essential part of religion. They might as well say, either that man has no feelings, or that there is one faculty of the mind which religion does not control. We do not say that these deep emotions are always visibly expressed, but wherever there is true piety there will be strong feelings. Look at man as God has made him, and then say if it would not be strange if the great things of eternity could be set before him, and cordially believed by him, without producing lively and constant emotion. Whatever danger may be ascribed to religious emotions, the real danger will be found to be, not so much in the emotion itself, as in the opinions and principles by which it is directed. The feelings that arise from right principles and opinions will seldom be wrong. Conclusion: As an inference from this passage, I would say —

1. That those external things which do not promote this state of mind are, as to us, whatever they may be to others, of no value at all (ver. 25). No person derives benefit merely from having heard the name of Christ, by being acquainted with the doctrines of Christianity. This doctrine of the difference between a merely outward religion, and one which is enthroned in the heart and reigns over the whole man, separates the chaff from the wheat, and ought to lead to the inquiry, in what manner we are affected by our external privileges.

2. Let not those be discouraged who find that their understandings, judgments, will, principles, and feeling are not yet exactly in the state that has been described, if they are penitently and earnestly seeking inward religion. God will not break the bruised reed, nor quench the smoking flax.

3. When we thus bring our character and experience to the test of God's holy Word, there is an impression which may almost naturally be made on our mind. We may think these requisitions of Almighty God to be somewhat severe and rigorous. But let us correct ourselves. He requires all this of us, not only as He is our Judge, but as He is our Saviour.

(R. Watson.)

(Gervase Smith, D. D.)

I. HUMILITY. Humility, a right judgment of ourselves, cleanses our minds from those high conceits of our abilities and attainments which are the fruit of a corrupted nature. It convinces us that in our best estate we are of ourselves sin and vanity; that we are insufficient to help ourselves; that without the help of the Spirit of God we can do nothing but add sin to sin; that it is He alone who works in us to will or do that which is good. A sure effect of having formed this right judgment will be a disregard of the honour that cometh of men.

II. This knowledge of our disease disposes us to embrace with a willing mind that FAITH which alone is able to make us whole. The best guide of the blind, the surest light of those who sit in darkness, the most perfect instructor of the foolish, is faith. But it is such a faith as is mighty to the overturning of all the prejudices of corrupt reason, all false maxims and evil customs and habits. All things are possible to him who thus believeth. The eyes of his understanding being enlightened he sees what is his calling, viz., to glorify God who hath bought him with a price. He feels what is the exceeding greatness of His power who is able to quicken the dead in sin. This faith is not only an assent to all, even the most important, truths of Scripture, but the conviction of Christ's personal love who "gave Himself for me." Such a faith cannot fail to show evidently the power of Him who inspires it, by delivering His children from the yoke of sin, and "purging their consciences from dead works."

III. Those who are thus by faith born of God have also strong consolation through HOPE — even the testimony of their own spirit with the Spirit which witnesses in their hearts that they are the children of God. It is that Spirit who works in them that clear and cheerful confidence that their heart is upright toward God; who gives them the expectation of receiving all good things at Christ's hand; who assures them that their labour is not in vain.

IV. Yet lackest thou one thing. If thou writ be perfect add to all these LOVE, and thou hast the circumcision of the heart. Love is the fulfilling of the law, the end of the commandment.

1. To God.

2. To our neighbour.

3. To our brethren in Christ.

(J. Wesley, M. A.)

(T. Chalmers, D. D.)

I. MEN DO NOT PRAISE IT.

1. They have a difficulty in understanding it. It consists so much of feelings and experiences with which they have no sympathy.

2. They fail to appreciate what they cannot understand. Surely it is enough to do good, and harm nobody, and there can be no need for so much praying, crying, and love.

3. They make its possession no standard of worth. Their heroes are of quite another order. If they should admire a philanthropist, it will be because they view his public usefulness quite apart from his spiritual principles.

4. They often bitterly hate and persecute it.

II. ITS PRAISE IS OF GOD.

1. Why does He commend it? Because —(1) Of its intrinsic excellence. There is an inherent worth about humility, goodness, devotedness to God, self surrender to Him, the entire circumcision of the heart.(2) It is the produce of His own grace and power. Wherever spiritual religion exists it has been imparted supernaturally by the power of the Holy Ghost.(3) It reflects His own image and character. God must approve Himself, and therefore He must admire all that resembles Himself.

2. How does He show it?(1) By the inward witness of His Spirit; giving to the humble and happy soul a sweet and secret sense of His approval.(2) By outward tokens of success and prosperity, as in the history of Abraham, Moses, David, and Daniel.(3) Hereafter by open acknowledgment of His own elect in the day of judgment. Conclusion: The love of praise will influence you, among other motives, in matters of religion. Will you, then, seek to please men or God? If you please men, you must displease God; and what will their commendation and applause do for you in the article of death, or in the hour of judgment? Therefore —

1. Seek only to please God.

2. Be satisfied with His approval.

3. Thus overcome the worldly lust of fame.

4. And enjoy perfect peace.

5. And show yourself a pattern of high and genuine heroism.

(T. G. Horton.).