The New Year

THE beginning of a New Year is an event that arrests the attention of all classes of society. It is celebrated by young and old in a great variety of ways, many of which, we are sorry to say, are far from commendable. It would seem as if at the very time people should stand still for a moment’s reflection on the past and concern for the future, the devil is busily engaged in distracting their attention by numberless diversions suited to the carnal taste of mankind. We, therefore, find that at this season of the year human ingenuity is taxed to its utmost to provide amusements for young and old. Now is the time for theatres, balls, concerts, soirees, and all sorts of foolish entertainments in private and public, and now is the time, it is sad to contemplate, for indulgence, excess, and drunkenness. The departure of the old and the entrance of the New Year must be welcomed, forsooth, in a Christian land, by well-nigh heathen orgies. This is the way in which the greater part of society acknowledge the goodness and mercy that have been shown them in the past by their Creator, Preserver, and bountiful Benefactor. Many may give a lip acknowledgment of their indebtedness to God for past mercies, and we have all reason to fear our acknowledgments are not much better than this, while their whole life and conversation savour nothing of God or of the things of eternity. It becomes us, therefore, to consider how the New Year should be spent, and on this subject we desire to make a few remarks.

The New Year should be spent with reflection on the past. The devil and the flesh do their best to make men forget the past. Our years pass away, and we hasten onwards towards eternity. The great adversary likes men to forget this, and cheers them up with the hope of many days to come. We also naturally shrink from thoughts of a near eternity, and drown such in the interests and pleasures of the moment. It becomes us, however, to consider how long we have lived in this world, and that every year is bringing us nearer and nearer eternity, an eternity either of happiness or of woe. It is our duty, therefore, to reflect upon

our past sins. The Word of God and true experience declare that we are transgressors even from the womb. Every year, therefore, adds a new instalment of countless sins to a former too large record. If we are still in an unregenerate condition all these sins are against us in the book of God’s remembrance. Strange it is that they, who, more than others, should seek for godly sorrow and repentance on a new year’s day are the loudest in their shouts of laughter, mirth, and frivolity. On the other hand, if we are among the true seekers after God, then it would be very comely on our part to consider our past sins, and seek the Spirit of God to convince us of their vileness and guilt that, by His grace, we might flee to the blood of Christ, which cleanseth from all sin. The forgiveness of all our past sins would be a precious gift from heaven on a new year’s day. It becomes us, also, to reflect upon our past mercies. The mercies of God have been showered upon us from our birth. We have been born in sin, but yet not in hell. “It is of the Lord’s mercies that we are not consumed.” We have been born in a land where the Bible is to be found, and where the Gospel is preached. Many have had upbringing in Christian families. During the past we have had many privileges which, when contrasted with our deserts as sinners, might make us marvel at the boundless mercy and forbearance of a holy God. Some have tasted in truth that the Lord is gracious, and have got a faith’s glimpse of Christ and the glorious redemption He purchased for sinners with His precious blood. Surely such, if any, should recount with adoring wonder and praise past mercies.

The New Year ought to be spent with reflection upon the present and future. What are our present needs? Some are concerned about temporal necessities, and no other. Let these straits be an occasion for approach to a throne of grace, so as to obtain pardon for sin, a new heart, and a saving interest in Christ, who has secured temporal as well as spiritual mercies for His people. It is a leading mark of the true people of God that they cry continually, “Create in me a clean heart, O God, and renew a right spirit within me.” They seek not only forgiveness for past sin, but also a clean heart. They seek after holiness of heart and life. It is by the Spirit’s infusion of new grace into the soul time after time that the believer is renewed in holiness and righteousness. The true believer also feels, as a present need, the necessity of a new sight of Christ in His glory and suitableness as a Saviour. It is this that makes the soul happy. It is this that makes the world and its vain pleasures sink out of sight. “Whom having not seen ye love; in whom, though now ye see him not, yet believing, ye rejoice with joy unspeakable and full of glory; receiving the end of your faith, even the salvation of your souls.” What should be our reflections for the future? If we are still in our sins we ought to consider that the messenger of death may come at any moment, and if death find

us out of Christ then we shall be cast into never-ending misery. We ought to remember that “we must all appear before the judgment seat of Christ; that everyone may receive the things done in his body, according to that he hath done, whether it be good or bad.” The future will bring new privileges and new responsibilities. How shall we meet these in a way glorifying to God if we are without Christ? Get a saving knowledge of Christ and your privileges will prove a blessing, and not a curse, and your responsibilities, while continuing the same, will yet be but a light burden, for Christ is willing to carry the burdens of those who put their trust in Him. Again, if we have reason to believe that we were once brought as poor sinners to the feet of Christ, let us seek for the future that we live more a life of faith upon the Son of God, and strive after greater attainments in the life of grace than anything known in past experience. Verily, it is to be feared in these days that we are like the door upon its hinges, moving to and fro, but making no progress, the same to-day as yesterday, the same year after year. This ought not so to be. An outpouring of the Spirit of God is much needed, and everyone who has the least desire for the prosperity of Christ’s kingdom in the souls of men should labour and pray for this issue.

It may be said, in the last place, that the New Year should be spent with reflections upon the state of the public cause of Christ. Scotland in the past has been the scene of “years of the right hand of the Most High,” years in which the glory of the Lord shone forth in the conversion of sinners and in the edification of His true people. The Lord was pleased to raise up many noble witnesses for Himself who were the ornament and strength of society. During recent years He has removed the greater number of these fathers and mothers in Israel to the Church triumphant. Truly, the land mourneth and the vine languisheth. Many parts of the country where there were clusters of trees of righteousness are now bare and desolate. The stillness of death reigns where the voice of melody and health was wont to be heard. People talk of advancement in these days! If there is advancement it is largely the advancement of the tide of spiritual death, profanity, and atheism. Dangerous errors in doctrine and practice have flowed into the professing Church to a greater extent than in any previous age. The Word of God, as far as many are concerned, has been torn from their hands and cast in tatters upon the downward stream by the very men who should have esteemed it as the most precious earthly treasure. The prospect for the future is, therefore, truly dark for the generation. Many call light darkness, and darkness light, and so delude themselves to their everlasting shame. It becomes us, at the present season, to mourn this state of things, and to seek for the returning power and presence of Jehovah to our land.

In conclusion, we desire to say that however gross the darkness that prevails, and however strong the tide of error that surges on many hands, let us not forget, in view of another year, that the Lord who sits on high is more of might by far than all the billows of sin and wickedness. He will make all things redound to His own glory. He will not lose one of His elect people. “All that the Father giveth me shall come unto me,” saith Christ. His purposes shall stand fast for ever. Difficulties may arise, and difficulties have arisen that give occasion to enemies even to mock us as a Church, who profess to maintain a pure testimony for Christ. We have reason to mourn for our sins that such an occasion should have existed. But let there not be discouragement. The Lord is able to make darkness light before us and crooked things straight. May He do so to the praise of His glorious grace!

Outlines of Two Sermons

BY LATE REV. JOHN SINCLAIR, BRUAN, CAITHNESS.

PREACHED ON 16th AND 23rd FEBRUARY, 1840.

“Jesus answered and said unto her, if thou knewest the gift of God, and who it is that saith to thee, Give me to drink, thou wouldest have asked of Him and He would have given thee living water.”—JOHN iv. 10.

WE mentioned on the last occasion two ways of asking knowledge respecting “the gift of God.” Christ Jesus. The first way was to ask at the Word. “Search the Scriptures, for in them ye think ye have eternal life; and they are they which testify of me.”—(John v. 39.) There is no true light of the Spirit but in and agreeably to the Word. See that it be the Word that is the candle. The second was at or from the Spirit. “He shall receive of mine and shall show it unto you.” It is only the Spirit that can make the Word to shine. We need light with the truth in order to “search the deep things of God.”

We also endeavoured to show from the Word:—

First. The way in which God gave the gift, that is, “with his whole heart and his whole soul.”—(Jer. xxxii. 40, 41.) He gave Him with the full consent of all His attributes. “In him dwelleth the fulness of the Godhead bodily,” all that constitutes God. He gave Him, therefore, with the consent of the following attributes—(1) His goodness. “Thou art good.” In Christ He makes “all his goodness pass before us.” “That in the ages to come he might show the exceeding riches of his grace in his kindness towards us through Christ Jesus.”—(Eph. ii. 7.) The whole cabinet of His goodness is opened in Him; and alas! that we cannot see it. (2) His love. “God so loved the world that he gave his only begotten son.”—(John iii. 16.) In Him “God is

love,” and to those who receive Him nothing but love. Where will you find a God of love? In Christ. (3) His mercy. In Him are “the sure mercies of David.” The psalmist speaks of Him as “the God of my mercy.” (4) His wisdom. He is “the wisdom of God.” In His person, work and offices as mediator, He is the result of infinite wisdom and knowledge how to save. (5) His power. Jesus Christ and Him crucified is “the power of God unto salvation.” The Father says, “I will help thee” in conquering all opposition. (6) His justice. Justice “laid on him the iniquities of us all,” that is, of all the elect. Justice, therefore, had nothing to say against the bestowal of the gift, and will have nothing to say no more than if men had never sinned. It will acknowledge the receivers of the gift as just. (7) His righteousness. Therefore it became Him “to fulfil all righteousness.” In Him is no deficiency, His people are “complete in him.” They are “complete in him” in every sense. (8) His holiness. Christ was “holy harmless, undefiled, and separate from sinners.” He was holy for His people, and He makes them holy. Holiness entrusted Him to bring no unholy thing to heaven. (9) His truth. It had said to sinners, “Thou shalt die.” He assumed, therefore, their nature and became their representative and so actually died. As their sense of spiritual death is a passage to life spiritual, so their temporal death is a passage to life eternal. To show Christ’s absolute power over death there are three bodies that shall be witnesses in heaven. His own personal body, the glorified body of believers, and the mystical body, the whole company of the redeemed, delivered from death eternal. (10) God gave the Son freely, “without money and without price.” He gives Him to the most worthless, to “the chief of sinners.” (11) He is offered to everyone. “Ho, everyone that thirsteth,” whatever that thirst may be. In Isaiah lv. 2, they were thirsting for the world. Zaccheus had the thirst of curiosity. This woman thirsted for common water and for sinful lust. Manasseh and Paul thirsted for the blood of the saints. O sinners of each class come ye to the waters! (12) He is given irrevocably, “without repentance.” Not only will He never withdraw Christ, but He will never grudge anything to any who receive Him. “If thou knewest the gift of God thou wouldest ask of him and he would give thee living water.”

(Fourth Outline) Second. Let us now show in the second place what things are in the gift.

Hitherto we have been speaking of the sovereign freeness with which the gift is given, that there is nothing in the nature of God drawing it back. Whatever the value of it be to them who receive the gift, it is absolutely given by everything in the divine nature. Now observe what is in the gift:—

1. Intrinsically or in its own nature.
2. Its properties, or uses to which it is applied.

III. The ends for which it is applied, and which give additional value.

I. Intrinsically, or in its own nature.

Now here we are at a stand at the very outset. For the gift is not only “the gift of God,” but the gift is God. “In the beginning was the Word, and the Word was with God, and the Word was God.” “And the Word was made flesh, and dwelt among us (and we beheld his glory, the glory as of the only begotten of the Father) full of grace and truth.”—(John i. 14.) Here we may say, “Canst thou by searching find out God?” “What is his son’s name, if thou canst tell?” He “thought it not robbery to be equal with God.” He is “the express image of his person,” yea, “God over all blessed for ever. Amen.” But Jesus was not only God in order to draw near to Him, but man to draw near to us. “The Word was made flesh.” “A body hast thou prepared me.” This body was a part of the gift. In the mysterious union between the divine and human natures in the person of Christ there are many wonders. (1) The two natures constitute but one person. “Of whom as concerning the flesh, Christ came who is over all, God blessed for ever. Amen.—(Rom. ix. 5.) (2) These natures will be united for ever. “This man continueth ever.”—(Heb. vii. 24.)

II. The properties or uses to which the gift of God is applied.

First. The work which the Son of God did in the flesh, in human nature, was all done in the room of men, in the room of the elect, and not for Himself. He was born for men, “Unto us a child is born.” They could never “bring a clean thing out of an unclean,” and the Son of God became the seed of the woman to “bruise the serpent’s head.” He fulfilled all righteousness. He lived a life of obedience for sinners. He was “made under the law to redeem them that were under the law.” He was made unto His people righteousness. He also was engaged in doing good in their room. All His sufferings were endured for sinners. He was cut off, but not for Himself. He was made sin, and made a curse in their room.

Second. It is further true that what Christ did in the flesh had divine value ascribed to it as if the divine nature had done it. (1) Consider in this light His being born. “The holy thing shall be called the Son of the highest.” Hence also He is called “the mighty God.” From this flows His people’s being made partakers of the divine nature through the promise. For “He is the first-born among many brethren.” So also the Holy Ghost comes upon them and they are born into the kingdom of God. They are conformed to Christ’s image. Their souls are restored in knowledge, righteousness, and holiness, and their bodies are made eventually wholly sanctified. Seek nothing lower. From this flows also the infallibility of the people of God from grace or glory. They are joint heirs with Christ. As His natures cannot be separated from one another, so their souls and bodies being

united to Him by the Holy Ghost and faith, can never be separated from Him without, as it were, tearing Him. “Saul, Saul, why persecutest thou me?” Oh! if we had known how near the elect are to Christ it might make us afraid to meet them, and yet glad to do anything for them. The first Adam was made a holy man, and all men were united to him. The second Adam is the Son of God, and all who believe are united to Him. (2) His righteousness is ascribed to the divine nature. It is said to be “the righteousness of God.” Sinners are “made the righteousness of God in Him.” Hence observe (1) the immense spirituality of the righteousness of Christ. God seeks spiritual worship from His creatures, and here He found it. We may say in this case that it was God worshipping God! “I have glorified thee on the earth; I have finished the work which thou gavest me to do.”—(John xvii. 4.) Here is something to which poor carnal creatures may go to seek “grace for grace.” It is here also they may obtain support, for it is not on the strength of their own graces, except as evidences, they ever enter heaven. (2) Its infinite extent. “Thy righteousness is very high.” Though this righteousness was wrought out in one body, yet, that body being united to the divine nature the righteousness extends to infinity. We, therefore, hear David, Paul, and others all saying “My God, my Saviour,” as if He was the God and Saviour of none else. But He is a God and Saviour to each and all of His people. Hence a wedding garment is prepared for every one of them. See to it that you have a garment for yourself. He has plenty. (3) It is an eternal righteousness. Like God’s inherent righteousness, it will last for ever. A work will seem to wax old, a promise may seem to wax old, but get Christ in the promise, and then it will stand for ever. We take the promise and not Christ when we do not see Him to be the purchaser of it and the ground of its fulfilment. If you are living on promises, and not by faith in Christ Jesus, they will fail you in a strait. If you have no view to Christ they will fail you altogether. (4) It is an unchangeable righteousness. For He is “Jesus Christ, the same yesterday, to-day, and for ever.” This righteousness is like the clothes of the people in the wilderness, it waxes not old. All other righteousnesses will wax old. (5) The righteousness of Christ is redolent from “the ivory palaces.” So God is well pleased for His righteousness’ sake.

“Of aloes, myrrh, and cassia,
A smell thy garments had,
Out of the ivory palaces,
Whereby they made thee glad.”—Psalm xlv. 8.

Christ’s righteousness filled heaven with odours sweet.

(3) All His sufferings have divine value as if done by His divine nature. Hence it is written, “The Church of God which he purchased with his own blood.” It is also said that “the Lord of glory was crucified,” and “the Prince of life killed.” (1) Here again we observe His spirituality comes in view. His blood is

spiritual blood. “How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God?”—(Heb. ix. 14.) Hence His blood can cleanse “from all sin.”—(1 John i. 7.) As the presence of God can go through every place so this spiritual blood can be conveyed by the Holy Ghost into any crevice of the heart. If you can tell in what part of your soul or body the divine presence is not, then say what the blood of Christ cannot cleanse. The existence of hell affords no objection to this doctrine. The blood of Christ is not appointed for hell more than for the fallen angels. But the blood of Christ has cleansed the believer’s hell already. Christ endured His people’s hell, the wrath of God, and as there is but one hell, as the wages of sin, they shall never enter another. (2) It is infinite blood. “Thou wilt cast all their sins into the depths of the sea.” As the sea cannot be fathomed so this blood cannot be. He casts their sins into the depths of infinity, never to rise any more. As salt water kills dry land creatures, so this sea kills sin. Yet the sea is never defiled. The blood of Christ is not only pure blood, but it is also purifying. (3) It is eternal blood. He offered himself “through the eternal Spirit.” Its effects are eternal, either in killing or healing. It is either a cup of salvation or of damnation. It will be true concerning us either that He “washed us from our sins in his own blood” or that we have “trodden under foot the Son of God, and counted the blood of the covenant wherewith he was sanctified an unholy thing.” (4) Lastly, it is unchangeable blood. “He which is filthy, let him be filthy still, and he that is holy let him be holy still.”—(Rev. xxii. 11.) “He that is washed needeth not save to wash his feet.” Hands and head were already washed in the blood of Christ in regeneration and justification. The believer further requires to be washed once for all, in the whole soul, body, and spirit, in order to complete sanctification.

Application.—(1) To openly unholy. Come and ask for washing in the blood which cleanseth from all sin. The apostle says, “Be not deceived; neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God.” But he adds, addressing the Corinthian believers, “And such were some of you; but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God.”—(1 Cor. vi. 9-11.) If you do not come and ask, it were better you had never been born. (2) Hypocrites. Some pretended to take Christ and did not. Another said, “I go, sir, and went not.” (3) Those seeking Christ, striving against sin, come to this blood. Whatever else you go to will not do. Try this open fountain. Seek the Spirit of God who can baptise you with the water and the blood.

(Fifth Outline) III. Let us now consider for what ends or purposes God gave the gift of His only begotten Son.

All these ends or purposes are included in the word “everlasting life.” “God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.” He sent Him, not “to condemn the world; but that the world through him might be saved,” not to give a cup of damnation, but a cup of salvation. It is living water the Son gives, “the earnest of the Spirit,” spiritual life now, which will end in eternal life. Indeed “this is the condemnation,” when we refuse Christ; and if we had known that it is not by coming to Christ, but by staying away from Him, that we are ruined, we would ask of Him, and He would give us “living water.” Death was the disease that fell upon sinners, and, therefore, life must be the cure. As it was by breaking a covenant, the covenant of works, “by one man” that “sin entered into the world and death by sin,” so there is no life till the covenant be fulfilled. “If thou wilt enter into life, keep the commandments.” The purpose, therefore, for which this gift, even Christ Jesus, is given is all summed up in one word—”I will give thee for a covenant of the people.”—(Isaiah xlii. 6 and xlix. 8.) Now, in the Father’s giving the Son for a covenant, three things are implied:—

(I.) His fulfilling the first covenant requirements. “As by one man’s disobedience many were made sinners, so by the obedience of one shall many be made righteous.”—Rom. v. 19.

(II.) His kingly power to bring them out of the miserable state of bondage in which they are held by sin and Satan: “Say to the prisoners, Go forth.”—Isaiah xlix. 9.

(III.) That He shall be a new covenant head and surety to instate them in an infallible covenant: “Jesus was made a surety of a better covenant.”—Heb. vii. 22.

(I.) Let us then consider, first, His fulfilling the first covenant requirements. This includes two things. 1. An obedience of suffering for every transgression in disobedience. 2. An obedience of fulfilling the commandments as given to Adam in a state of innocence.

1. While Adam stood, he had only to perform what the law required, but when he fell he required to suffer, and that willingly, for the offence he had done. The willingness with which it is done constitutes the principal part of obedience. Hence, so much weight is laid in the Word of God on Christ’s willingness to obey and suffer. “I lay down my life that I might take it again. No man taketh it from me, but I lay it down of myself.”—(John x. 17-18.) It is also said, “He became obedient unto death.”—(Phil. ii. 8.) Hence on the other hand, in virtue of unwillingness, all the sufferings of men and devils in hell, can never satisfy for one sin. But by Christ’s willingness we are sanctified. “Lo, I come to do thy will, O God.”—(Heb. x. 9-10.) He not only

suffered, but suffered most willingly. As His sufferings were otherwise of divine value, so they were endured with divine willingness. The Son was willing in Himself to suffer, and so willingly He did the Father’s will. As the Father gave the Son with his whole heart and soul, so the Son by His obedience and sufferings pleased the whole heart and soul of the Father. He is well pleased for Christ’s righteousness sake. Learn (1) the impossibility of man’s obeying. He cannot suffer without impatience. If Job cried for death, and cursed the day of his birth, for earthly trouble, though he had some grace, yea much grace, what impatience must sinners have in the torments of hell, ever adding sin to sin, and never, never, diminishing one! (2) The infinite satisfaction which was to the Father in Christ’s sufferings. “Who is this that engaged his heart to approach unto me?”—(Jer. xxx. 21.) The whole heart of the Father and the whole heart of the Son met. All the divine attributes were satisfied by the obedience of Christ. The Son’s heart was as much set upon giving obedience, as the Father’s was in receiving obedience. (3) Is it not then a woeful hard heart we have? We not only deny the obedience of our own heart, but we would deprive, if we could, the Father of His Son’s hearty, willing obedience. Oh Capernaum! Oh Bruan! What will come as the reward of such hardness? (4) Those truly willing, behold here ground of hope. If even any of these sufferings were in your stead, they were willing sufferings, neither forced, nor grudged, and therefore Christ upbraids not any who come asking to be made partakers of His obedience. Nay, He freely offers it all. Why did the Son of God become poor? Was it not that He might be a Saviour for the poor, for flesh and blood, for those under the law, for sinners, for the accursed, and all with willingness? He does not grudge His sufferings to any who will take them. As for despisers thereof, His blood will yet cry aloud for vengeance against them. Seek, then, to get a sense of your lost and miserable state. Seek to get the blood of Christ applied to your consciences, and also the heart of Christ implanted in your souls.

1. His obedience of fulfilling the commandments. Just as Christ said “It is finished,” when His sufferings were finished, so He also said, “I have finished the work which thou gavest me to do”—(John xvii. 4). The elect not only owed suffering, but also serving ever since the fall. They owed serving all the time of suffering. They could never do both. But Christ both served and suffered. He was all His life “a man of sorrows,” and He went about all His life “doing good.” He not only paid the original sum of debt to justice, but kept the books clear of new debt. His whole life was one of suffering and obedience. The Son became the covenant head of the elect before they sinned. Though they are actually interested in His work of salvation when they believe, yet they were in Him, in one sense, from all eternity. He took them up when Adam left them, and carried them to His

dying moment. “As in Adam all die, so in Christ all shall be made alive.” Christ was the plague of death. “He swallowed up death in victory.” It cost Him a battle, yet He conquered. Here, again, learn (1) the impossibility of man’s satisfying the law and justice of God for sin. He would have to suffer for all the debt, and satisfy the law at one and the same time. You would need to “wash and make you clean,” yea, to go back to the innocence of Adam, before this could be done. Further, those who would be justified by the law would need to live without meat, drink, clothes, light, or any comfort. Their mourning would require to be as deep as hell, their fasting as long as hell, and their praying as loud as hell. And throughout all this, they would require to give perfect obedience, serving God day and night. Where are old prayers here? Bring them forth, and burn them as filthy rags. Communicating will not justify you, unless you could eat hell-fire with it. On the other hand, though you give your body to be burnt, there is no profit without charity, the love of Christ begetting love in you. Give up hopes from the law. Seek to be “dead to the law by the body of Christ.”

(2) Observe the exact fulfilment of the law by Christ. “Thy law,” saith He, “is within my heart.” His righteousness is “the righteousness of God.” It is of His own appointment, and by His own working. “My heart is like wax; it is melted in the midst of my bowels,” saith the Son.—(Ps. xxii. 14.) The heart that had the law within it was God’s heart, for the Son is God, and he was as tender of the honour of the law as the Father.

(3) Those who will not take this righteousness, refuse God the obedience of Christ. They despise all He did. Better despise all the worship of heaven than this. All that has been or ever will be done that is of any value is only the fruit of this righteousness. They shall die without mercy who despise the blood of the Son of God. Such would have no honour done to Christ through eternity. Our guilt is truly of a crimson dye. Truly we say in our hearts, “There is no God.” There is more guilt in unbelief than in all other sins. It shut the greater number of the children of Israel out of the promised land. (4) Those, then, who get Christ’s righteousness, get the righteousness of God, done with the heart. A poor creature can do nothing with the heart. Get this righteousness first, and it will engage your heart also. If we believed that Christ engaged with all His heart, then He would engage us. “The love of Christ constraineth us.” Behold, on the strength of what obedience believers go to a throne of grace and duty. They go depending upon the obedience of Christ, which was heart obedience, the obedience of the heart of God. This source of strength gives life to faith and works.

1. We add a third part of Christ’s work as covenant head. He is mediator between God and sinners in order to bestow all this. “He is exalted to give repentance and forgiveness of sins.”—

(Acts v. 31.) None can give the benefit of Christ’s obedience and sufferings but the Holy Ghost, and none but He can give the sense, and feeling, and enjoyment of this benefit. Now, Christ possesses the Holy Ghost without measure, and all who get Christ, get all the blessings we have mentioned. He procures by His obedience and intercession the way, that was shut up by law and justice, for the Spirit to go forth, and the Spirit goes forth that He may show to sinners the things that are Christ’s. What! will He show all this? Then, “it is time to seek the Lord, till he come and rain righteousness upon us.”—(Hos. x. 12.)

Application.—(1) To those who have fled from self, sin, and the law to the Gospel. You may rely upon the oath and promise of the Father. “I have made a covenant with my chosen, I have sworn unto David my servant.”—(Psalm lxxxix. 3.) You may trust in the blood of the Son. It is “the blood of the everlasting covenant.” (2) To those who cleave to self, sin, the law, and works. Remember there is no other atoning sacrifice, there is no righteousness but Christ’s. There is no other intercessor for transgressors but Christ. May He bless His Word, and to His name be everlasting covenant praise through Christ.—Amen.