hath not risen a greater than John the Baptist." But observe the addition: yet he that is least in the kingdom of heaven is greater than he." Even Adam, in his original state, was nothing to a Christian. Redemption delivers us from far greater evils than creation: the one rescues us only from non-existence; the other, from sin, and death, and hell. The blessings of grace are far superior to those of nature. What was the garden of Eden to "the new heaven and the new earth wherein dwelleth righteousness?" What was the tree of life to him, the true source of immortality, who came, "not only that we might have life, but have it more abundantly?" We were made by an exertion of wisdom and power; but we are saved by the "manifold wisdom of God;" and by "the exceeding greatness of his power, according to the working of his mighty power, which he wrought in Christ when he raised him from the dead, and set him at his own right hand in the heavenly places." When therefore a man, ashamed of such an infinite distinction, endeavours to free himself from the imputation as a reproach, it is credible, "that if angels tremble, 'tis at such a sight." For however deluded we are, they judge of things according to their real value and importance. The world may shout at a victory that has slain its thousands, and filled domestic life with "the fatherless and the widows;" but "there is joy in the presence of the angels of God over one sinner that repenteth." Men may disesteem and neglect the sufferings of Christ, and the glory that should follow;" but "the angels desire to look into these things." Christ crucified was to the Jews a stumbling-block, and to the Greeks foolishness; but John "heard the voice of many angels round about the throne, and the beasts and the elders; and the number of them was ten thousand times ten thousand, and thousands of thousands, saying, with a loud voice, Worthy is the Lamb that was slain to receive power, riches, and wisdom, and strength, and honour, and glory, and blessing." and Your preacher, therefore, is more than justified in a plan, the design of which he has already intimated, and which he now proceeds to lay before you. It is to hold up the CHRISTIAN to your view, in some very important and comprehensive conditions and relations. To this design, we dedicate Twelve Lectures. The First will lead you to contemplate the Christian in CHRIST. The Second, in the CLOSET. The Eighth, in his SPIRITUAL SORROWS. The Tenth, in DEATH. The Eleventh, in the GRAVE. The Twelfth, in GLORY. "Consider what I say, and the Lord give you understanding in all things." We are this morning to behold the Christian, IN CHRIST. If this Lecture is more general than the remaining ones, let it be remembered that it is fundamental to the whole series; and with the subject of it, all in religion begins. Every thing in your Christian character is derived from Christ. You cannot be a Christian unless you are in him. Of this state the Apostle here speaks. I knew a man," says he, in Christ." The mode of expression is humble and modest; but by this man," he unquestionably intends himself. We all have known some in Christ; and this should awaken our joy and praise. But religion is a personal thing. We cannot be saved by the grace of others. Yet their experience should encourage and induce us to apply to the same source. For they were once destitute; and He who enriched them is able to supply us, and, blessed be his name, is equally willing. He even intends that every instance of his mercy should be a plea against despair: hence the "man" before us could say, "Howbeit, for this cause I obtained mercy, that in me first Jesus Christ might show forth all long-suffering for a pattern to them that should hereafter believe on him to life everlasting." To come nearer our subject. There are three states mentioned in the Scripture with regard to Christ. The first is to be without Christ. "At that time," says the Apostle, to the Ephesians, "ye were without Christ." This is true of the heathen, and it is true of all those who are living in sin, even in a land of vision. "The light shineth in darkness, and the darkness comprehendeth it This is the state of nature. not." The second is to be with Christ. "I long," says Paul, "to depart and to be with Christ, which is far better." "And so," says he, "shall we be for ever with the Lord." This is the state of glory. The third is to be in Christ. This is the state of grace. I need not remark how frequently the Scripture speaks of this condition. Let us reduce its declarations to some easy and brief arrangement. Of this state let us consider, I. The NATURE. II. The IMPORTANCE. III. The Evidence. I. The NATURE.-What is it to be in Christ? It is to be a Christian. Paul, speaking of certain individuals, says, "who were in Christ before me:" that is, they embraced Christianity before he did. "The churches," Says he, "which are in Christ:" that is, Christian churches, in distinction from Heathen and Jewish. "Salute," says he, "Appelles approved in Christ:" that is, an approved Christian. It is needless to multiply examples, as the thing is undeniable. But admitting the fact, there must be some reason, and some very powerful reason, not only for the fre quency of the expression, but for the expression itself. The language is perfectly peculiar. There are indeed various relations and connections in life; and some of our fellow-creatures are much attached to others, and very dependent upon them; yet we never say, a patient is in his physician; or, a servant in his master; or, a disciple in his teacher. But we constantly read of our being in Christand, "If any man speak, let him speak as the oracles of God." New terms imperceptibly make way for new doctrines; nor has any subtlety of the enemy of souls succeeded better in corrupting the mind from the simplicity there is in Christ, than modernizing the language of divinity. When men are shy of the "words the Holy Ghost teacheth," we are always afraid they are beginning to be ashamed of the things. The expression means a state of union with Christ. This union may be considered as visible and professional; or real and vital. This is not a distinction without a difference: there is a foundation for it, in reason; and it is even necessary, to harmonize the testimonies of divine truth. Thus our Saviour says, "Every branch in me that beareth not fruit, he taketh away. If a man abide not in me, he is cast forth as a branch, and is withered; and men gather/ them and cast them into the fire, and they are burned." Thus a man may be in him, and be fruitless; and be in him, and perish. But can either of these be true, when applied to those who are Christians indeed, and of whom, by a change of metaphor, it is said, "I will put my Spirit within them, and cause them to walk in my statutes, and to keep my judgments and do them?" and, "I give unto them eternal life, and they shall never perish, neither shall any pluck them out of my hand?" We therefore must admit, that a person may be in him by profession, when he is not in him in reality: in him, by a form of godliness, while he denies the power thereof; in him, by an external alliance with his church, and by the use of his ordinances, while he is a stranger to the renewing of the Holy Ghost, and the grace of God in truth. As religion ceases to be persecuted, and becomes respectable, such pretensions will be frequent; and they may for awhile impose upon men, and even good men: but God is not mocked-and what is the hope of the hypocrite though he hath gained, when God casteth away his soul? But there is another union with Christ: and this union is not only real and vital, but the most intimate, and entire, and indissoluble; independent of the changes of time, unaffected by the diseases of the body, uninjured by death, untouched by the destructions of the last day. Let us look at it.-But how shall we do this? Here the sacred writers lead the way; and were we like-minded with them, our senses would minister to our faith, and every thing would admonish us of the Lord of all. The sun would tell us, that there is another orb above him, "with healing under his wings." The wind would remind us that "so is every one that is born of the Spirit." We should think of Christ, and of Christians as one with him, whenever we saw a foundation and a building; a fountain and a stream; a shepherd and his sheep; a king and his subjects; an advocate and his client. None of these indeed can do justice to the subject; the subject being so peculiar in its nature, and so boundless in its extent. The sacred writers feel this, and therefore, to increase their efficiency, they throw C off from the images they employ every imperfection in their kind; they add to them attributes which are not naturally inherent in them; and they multiply their number, that they may accomplish by combination what could not be done by individuality: and thus, though these allusions fall short of the glory they are applied to illustrate, they aid our meditations. With many of these we are furnished in the Scripture. Let us glance at a few of them; and let us be thankful that instead of their having any thing novel in them, they are well known and familiar. : "In Adam all We are in Christ as we are in Adam. die so in Christ shall all be made alive." From the first we derive our natural being, and from the second our spiritual. By the one we fell, by the other we rise again. By the disobedience of one many were made sinners, and by the obedience of one shall many be made righteous. From the one, sin reigned unto death; by the other, grace reigns through righteousness unto eternal life. "The first man is of the earth, earthy; the second Man is the Lord from heaven. As is the earthy, such are they also that are earthy; and as is the heavenly, such are they also that are heavenly: and as we have borne the image of the earthy, we shall also bear the image of the heavenly." It is commonly supposed that the ark was designed to be a type of Christ: but if we cannot prove this, it certainly affords a striking image of him. A deluge was coming on, and Noah and his family were exposed to the flood as well as others. But they escaped uninjured; for they availed themselves of the shelter provided. They entered it in time, and the Lord shut them in; and they could not have been safer had they been in heaven. Not a drop of the torrents from above, or of the deep below, touched them; and through the universal wreck they sailed out into fair weather and into a new world. But there was no other mode of deliverance. Swimming was useless; a boat was a vain thing for safety; and truly in vain was salvation hoped for from the hills and the multitude of mountains. All were overwhelmed that contemned the Divine appointment; for though there were abysses of destruction every where, there was only one ark. "Neither is there salvation in any other, for there is no other name given under heaven among men whereby they must be saved," than the name of Jesus. "I am," says he, "the way, the truth, and the life. No man cometh unto the Father but by me." |