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In confirmation of this point we proceed to state II. The nature and excellence of true religion

True religion extends its influence to the inmost dispositions of the soul

[Circumcision and Baptism are mere signs, and shadowy representations of something inward and spiritual; they are intended to lead our minds to "the circumcision of the heart," and "the washing of regeneration." True religion rests not in the letter of the law," but goes to "the spirit" of it; and inclines the heart to an uniform, unreserved compliance with the will of God. God himself has informed us fully upon this point; "Neither circumcision availeth any thing nor uncircumcision, but a new creation." The renovation of our inward man after the divine image is that, which alone constituted a person a Jew, in God's estimation; nor is any thing less than this necessary to constitute us Christians in the sight of God. Without this, the circumcision of the Jew was a mere concision; and the baptism of the Christian is a worthless ablution.h]

Wherever this operates, God looks upon it with pleasure and delight

[Man's approbation is confined to the outward forms of religion; the life and power of which are reprobated by him as hypocrisy and enthusiasm. But God who sees the emptiness of mere outward services through the specious vail that is put upon them, beholds also the intrinsic worth of those dispositions which are cultivated by the true Christian. The sighs and groans of a penitent are as a sweet-smelling savour unto God; while the self-exalting thoughts and expressions of a proud Pharisee are as an offensive "smoke in his nose," which excites nothing but disgust and abhorrence. Nor is there a good desire rising in the bosom from a principle of pure religion, but it is instantly noted in the book of God's remembrance, and shall be recorded to the Christian's honour in the great day of our Lord's appearing.']

ADDRESS

1. Those who are resting in outward forms

[Persons who are diligent in external duties, never doubt but that they are true Christians: but if they be not equally attentive to their inward motives and principles, God himself

fComp. Deut. x. 16. and xxx. 6.
* Gal. vi. 15. xtíois

Jer xxxi. 18, 20. Isai. lxv. 5.
Mal. iii. 16, 17,
VOL. II.

with Col. ii. 11, 12. and Tit. iii. 5.

b Phil. iii. 2, 3. 1 Pet. iii. 21. See also Luke xviii. 1-14. 11 Pet. i. 7. 1 Cor. iv. 5.

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tells us that they are no Christians. Let us then enquire, not whether we be descended from Christian ancestors, but whether we be born of God? Let us ask, not whether we have "cleansed the outside of the cup and platter;" but whether we are "purified from all spiritual as well as fleshly filthiness?"m And let us remember, that "the king's daughters are all glorious within," and that their brightest ornament is "the hidden man of the heart:"", nor is it he who commendeth himself that is approved of God, "but he whom the Lord commendeth."

2. Those who disregard religion entirely

[It has already been seen that persons may be Christians in appearance, and very observant of all the ordinances of religion, while yet they are no Christians in the sight of God: how far then must they be from deserving this appellation, who habitually violate the commandments of their divine Master, and live in a constant neglect of the most acknowledged duties! Surely "their circumcision is become uncircumcision;" instead of being Jews" they are of the synagogue of Satan:" and the unbaptized heathen, who walk agreeably to the light of nature, shall condemn them, who, having been baptized into the faith of Christ, are yet despising his authority and trampling on his laws. Let then the very name of Christian be renounced at once, or let the spirit of Christianity be made apparent in our lives.]

3. Those who are cultivating a spiritual and heavenly mind

[Amidst the abounding of iniquity there yet are many who are devoted to God both in heart and life: and unspeakably blessed is their state. "Their praise indeed is not of men:" by men they are derided as enthusiasts and fanatics: but they have " praise of God." God beholds them with pleasure, and forbears to destroy the world for their sake. He accounts them his servants, his children, his glory; and in a little time he will welcome them to his bright abodes, saying "Well done, good and faithful servants, enter ye into the joy of your Lord." At the day of judgment too will the Lord Jesus Christ confess them before his Father and his holy angels; "These were Christians indeed; they followed me in the regeneration, and shall therefore now be seated on thrones of glory: as I have already shewn my mercy to them, so will I now evince my righteousness in them; they shall walk with me in white, for they are worthy."s Go on then, beloved,

m 2 Cor. vii. 1.

o 2 Cor. x. 18.

q Isai. i. 9. Matt. xxiv. 22.
Rev. iii. 4, 5.

n Ps. xlv. 13. 1 Pet. iii. 4.
P Ver. 25-27. with Rev. ii. 9.
Isai. xlvi. 13.

from grace to grace: never think that you have yet attained, or that you are already perfect; but forget all that is behind, and press forward for that which is before, knowing assuredly, that" to him who worketh righteousness shall be a sure reward."]

CXXIII. CHRIST OUR PASSOVER.

1 Cor. v. 7, 8. Christ our passover is sacrificed for us. Therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened bread of sincerity and truth.

CHRISTIANITY affords us not only new grounds of hope; but also new motives to action, yea, the only motives that are capable of giving an uniform direction to our conduct. The arguments derived from the excellency of virtue, the fitness of things, or even the certainty of rewards and punishments, never could produce any effects comparable to those, which have been wrought by the exhibition of a crucified Saviour. St. Paul well knowing the efficacy of this topic, proposed it on all occasions. If he would enforce the duties of love, beneficence, or zeal, the love of Christ was both his pattern, and his plea. Thus, in the passage before us, having enjoined the Corinthian church to excommunicate their incestuous member, he reminds them of the sacrifice of Christ; and, in allusion to their accustomed method of eating the Paschal Lamb, exhorts them to celebrate the Christian passover with becoming purity, both as to outward discipline, and inward affection. In considering his words we shall notice

I. The representation here given of Christ

Christ is here said to have been "sacrificed for us”

[Sacrifices were appointed of God from the very fall of Adam as means of conciliating his favour, and expiating any offences which had been committed against him. The creatures sacrificed were put to death, and were always considered. as dying in the place of the offender, who, by his transgression, had forfeited his life to divine Justice. Precisely in this way has Christ been sacrificed for us: "he died, the just for the unjust;" he was put to death not merely for our good, but in our stead: and in his sufferings we may behold a figurative representation of what we had merited by our transgressions.]

In this view he is called "our Passover"

[The Paschal Lamb was sacrificed in a peculiar manner, and on a most extraordinary occasion. God had determined to destroy the Egyptian first-born, but to spare his own people: He appointed the Jews to kill a lamb, to sprinkle its blood upon the door-posts, and to eat its flesh roasted with fire, taking also with it some bitter herbs. Upon their due observation of this ordinance God promised to interpose for their deliverance, and not to suffer the destroyer to involve so much as one of them in the common ruin. Thus are we obnoxious to the wrath that is coming upon the ungodly world: but Jesus, that spotless Lamb, has, on the very same month, day, and hour, that the passover was first killed, and in the midst of most inconceivable agonies both of body and soul, yet without the breaking of a bone, been slain for us; and we are by faith to sprinkle our hearts with his precious blood: we are also to feed upon his body and blood; and, in so doing, are as sure of the divine protection as if we were already in heaven. Though thousands should fall beside us, and ten thousand at our right hand, the sword of the avenger should not come nigh us."]

That we may rightly improve this glorious truth, let us consider

II. The exhortation grounded upon it.

While the occasion of Christ's death affords us ground for the deepest humiliation, the deliverance effected by it should ever be remembered with joy

[The Jews were commanded to "keep" an annual "feast" in commemoration of their deliverance from the destroying angel. Such a feast is the Lord's Supper to us: as they fed on the Paschal Lamb, so do we on the body and blood of Christ represented to us in the bread and wine: and as their feast was a memorial of the mercies they had received, so is ours to be, to the latest generations. Indeed our whole lives should be kept as an holy solemnity, because we are daily and hourly experiencing the saving virtue of the Redeemer's blood.]

The peculiar manner in which the Jews were to observe their Passover was a figurative representation of the manner in which ours also should be observed

[The Jews were enjoined on pain of death to forbear the use of leaven, and to put it out of their houses for seven days: and they were to eat the lamb with bitter herbs and unleavened bread. Thus is the leaven of sin to be purged out of our

a Exod. xii. 3-9. * Exod. xii. 15, 19.

b Ib. ver. 46. with John xix. 33. 36,

hearts with the greatest care; and while we feed by faith on the spotless Lamb of God, we must partake also of the bitter herbs of repentance and "the unleavened bread of sincerity and truth." As for the "old leaven" of Gentile uncleanness, or of Jewish pride and malignity, it must be wholly put away: the scrupulosity, with which the Jews searched and swept their houses to purge out all leaven, is an admirable pattern for our imitation. A sincere desire to know the will of God, a full and unreserved determination to do it, together with a correspondent meekness in our spirits, purity in our thoughts, sincerity in our words, and integrity in our actions, this, this is the Christian temper; this is the frame in which we should approach the table of the Lord, and in which our whole lives should be kept as a feast unto the Lord. Moreover as the Jews were to eat their passover in haste, with their shoes on their feet, and their loins girt, so must we be in a continual readiness to go towards the promised land.]

ADDRESS

1. Those who neglect Christ, and the memorials of his dying love

[How commonly alas! is the table of the Lord neglected! And still more how unconcerned are men about the sprinkling of their souls with the blood of Christ! but there is no other preservative against the sword of the destroying angel. Were the Jews delivered by their own superior goodness, wisdom, strength? No: it was the blood sprinkled on their door-posts which alone diverted the stroke of vengeance; and as the most righteous man amongst them would have been slain, if he had despised that ordinance, so was the vilest amongst them preserved by a due observation of it: blessed, and instructive truth! may God impress it deeply on all our minds!]

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2. Those who are coming to the table of the Lord [It is not a customary and formal attendance at the Lord's Supper, and much less a profane receiving of it as a political test, that will prove beneficial to the soul: such impiety is more calculated to incense the wrath of God against us: we have seen how we ought to keep the feast: let me ask them, Have you carefully purged out the old leaven, and are you sincerely determined to give yourselves up to God? If so, come and feed with gratitude upon the Paschal Lamb; but take with it the bitter herbs: presume not to touch it but in God's appointed way: and let your spirit and conduct shew that you have not eaten it unworthily.]

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