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BLESSEDNESS OF THE LORD’S PEOPLE
IN the different countries of the world, the inhabitants are characterized by distinctive differences in their features; and from generation to generation, notwithstanding the vast diversity of countenances, that peculiarity of cast pervades them all. Nevertheless, amidst all the nations where they are scattered, the descendants of Abraham may be clearly discerned from the original inhabitants of the soil: they all shew, by their countenances, their relation to their common parent. And may we not say respecting his spiritual children also, that they may be distinguished from others? True it is, that in outward appearance they resemble those around them; but in heart, in spirit, and in life, they are different from all the world; and yet, however distant from each other in climate, in education, and in habits, they all resemble each other, and bear the stamp and character of God, as their common Father.
In the passage before us, which foretells the increase of the Church in the Apostolic and Millennial periods, this circumstance is noticed: a peculiar blessedness is said to belong to the people of the Lord, even such a blessedness as should be visible to all who beheld them, and should distinguish them from all other persons on the face of the earth. In confirmation of this singular fact, we propose to shew,
I. That the Lord’s people are pre-eminently blessed—
1. They are so—
[Consult the names given to them in the Holy Scripture: they are “the children of light,” “the children of obedience,” “the children of God;” whilst all others are the children of darkness, of disobedience, of the wicked one — — — Consider the state into which they are brought, a state of pardon, of peace, of holiness, of joy: whilst the whole world besides lieth in wickedness, and are utter strangers to all the blessings of the New Covenant — — — Consider further their prospects in the future world, they being made heirs of God and joint-heirs with Christ; whilst to all others there is nothing but “a certain fearful looking-for of judgment and fiery indignation” to consume them — — — Are not such persons then “a blessed seed?”]
2. They were so, in God’s purpose, before they came into the world—
[We are astonished that many who profess to approve of the Articles of the Church of England, should be so averse to hear the smallest mention made of the counsels and decrees of God. That it is not profitable to be always insisting upon them, we readily admit; and that to dive too curiously into them, as though we were capable of comprehending the deepest mysteries in them, is highly presumptuous: but we must not on that account keep them wholly out of view, or be afraid of speaking as the Scripture speaks. God did most assuredly know from all eternity who were, or should be, his: and he did “choose them in Christ before the foundation of the world,” and “predestinate them to the adoption of children by Jesus Christ to himself [Note: Eph_1:4-5.];” and “he gave them to Christ [Note: Joh_17:2; Joh_17:6.],” to be redeemed by his blood, to be saved by his grace, and to be made heirs of his glory [Note: 2Th_2:13-14.]: yea, he “wrote their names in the Lamb’s book of life before the foundation of the world [Note: Rev_13:8.].” How truly blessed then must they be! — — —]
3. They will be so to all eternity—
[All their present privileges and blessings are only preparatory to their future state, when their happiness will be perfect, unchangeable, and everlasting. They are to be “made meet for their inheritance” in this world; and, when they are completely ready for their nuptials with their heavenly Bridegroom, he will come and take them to himself, that they may live for ever in the perfect fruition of his love [Note: Rev_19:7.] — — — To bring them to this, was God’s original design in choosing them. To fit them for it, is the end of all his dispensations, both of providence and grace. And to possess it, is the one object which they have in view, in all their labours, in all their sufferings, in all their conflicts.]
Moreover, our text asserts that this their blessedness is visible to others, even to all who know them. We proceed therefore to inquire,
II. Whence it is that all who know them acknowledge this—
The world at large do not know them [Note: 1Jn_3:1.]: they stand at so great a distance from the Lord’s people, that they cannot properly be said to “see” them: and hence, from the indistinctiveness of their views, they imagine that these people are either vile hypocrites or deluded enthusiasts. But those who have an opportunity of ascertaining their real character, are constrained to acknowledge them as the blessed of the Lord. This conviction is wrought on the minds of others by,
1. Their delight in God—
[Their happiness is altogether in God, even in that God and Saviour who bought them with his blood: they delight in a sense of his favour, in the enjoyment of his presence, and in the performance of his will — — — In this respect they differ from all other men on the face of the earth. Others may render unto God some external services; but the believer alone “loves the Lord Jesus Christ in sincerity,” so as to serve him with all the powers and faculties of his soul — — — Hence there arises to the believer a peculiarity of character which elevates him above all other men, and makes it manifest that “he is of the seed which the Lord hath blessed.”]
2. Their superiority to the world—
[Believers, though in the world, “are not of it, even as Jesus Christ himself was not of the world:” they rise above its maxims, its pleasures, its interests, its honours: “they are crucified to it, and consider it as crucified to them” — — — But all other people are of the world: whether they live immersed in its cares, or secluded from its society, they still have their affections placed on things below, and not on things above; and, however they may pretend to despise the world, they are in reality its votaries, as much as if they were following it in the more accustomed way. The monk in his cell lives to himself and to the flesh, as much as the voluptuary or the man of business — — — Now here is another visible mark of distinction between the children of God and others: they may possess, and may enjoy, much of this world; but “though they use this world, they do not abuse it;” though they discharge their duties in it, they are in no respect in bondage to it: and this also elevates their character in the eyes of all who know them, and distinguishes them as pre-eminently favoured of their God.]
3. Their activity in doing good—
[Like their Divine Master, they “go about doing good.” This is, as it were, the element in which they delight to move: and, though they themselves are a very “little flock” in comparison of those around them, it will be found that almost every great and extensive charity has proceeded from them. Of the charities which relate to the souls of men and their edification in the faith of Christ, they, under God, are the sole authors: others may contribute to the spread of the Bible, the establishment of missions, and the promotion of religion in various ways; but the proposals that first set on foot those charities will be found, perhaps universally, to have originated with men of real piety. Here again they differ from all around them; for though we thankfully acknowledge that there is a considerable portion of benevolence in many who are not truly devoted to God, yet there is no real zeal in them for the diffusion of the Gospel, and the salvation of a ruined world.]
4. The whole consistency of their conduct—
[Times and circumstances make no change in them. At all times, and under all circumstances, they are glad in non-essentials to consult the weakness of others: but in things essential they are equally unmoved by hopes or fears. They know not to please men, unless it be for their good to edification. They have but one rule, the written word of God; and to that they are determined to adhere in life and death. But this is a character peculiar to them. All other persons, how pertinacious soever they may be in some things, will relax in others, according as inclination or interest may lead them. In regard to honour and probity indeed a worldly man may be as immovable as others; but in things relating either to the exercise or encouragement of vital godliness, he cannot possibly maintain an uniform tenour of conduct: he wants the principle which alone can produce a firm, uniform, and decided character: consequently where consistency in true religion is, there it will commend itself to all who are able to appreciate its value, and will stamp its possessor as a child of God.]
Advice—
1. Let all be ambitious to attain this honour—
[To be acknowledged as the friends and favourites of earthly monarchs were no honour at all in comparison of that which is mentioned in our text. Yet this is within the reach of all. As for that common objection, “If God has not chosen me, how can I help myself?” it is impious in the extreme [Note: Rom_9:19-20.]. We have nothing to do with the decrees of God, any farther than to refer all good to him, as its true and only source: our duty is, not to dispute, but to obey: and if, in obedience to God’s command, we will believe in the Lord Jesus Christ, we shall be numbered amongst his spiritual seed, and be “blessed in him with all spiritual and eternal blessings.”]
2. Let those who possess it endeavour to walk worthy of it—
[Remarkable is that exhortation of St. Paul, in his Epistle to Timothy, “The foundation of God standeth sure, having this seal, the Lord knoweth them that are his: but [Note: 2Ti_2:19. The word Ê á é has this meaning, in this and many other places.], Let every one that nameth the name of Christ depart from iniquity.” Do we profess to be of the seed which the Lord has blessed? let us shew that we are so by our conduct and conversation. If we are “sons of God, we must be blameless and harmless, shining as lights in the world, and holding forth in our conduct the word of life [Note: Php_2:15-16.].” It is in this way only that we can approve ourselves to be God’s chosen people; and in this way only can we constrain our fellow-creatures to acknowledge the justice of our pretensions.]