BELOVED brethren in the household of faith, and fellow-labourers in the Lord's vineyard, the above text has often presented itself to my mind as pregnant with the most sublime mysteries; and, if considered in different points of light, as it should be, it takes in the minister of the Spirit; the whole work of the ministry; the willing, subjection of the penitent sinner to Christ; the daily exercise of every saint; the hospitality of the children of God to each other; and the liberality of the church in supporting the cause of God.
No minister that I have heard on the subject, nor any commentator that I have as yet read, has fully satisfied me with the definitions that they have given of it. It has remained obscure to me, and I was much in the dark about it till very lately.
Former experience has convinced me, and later experience has confirmed it, that there is no getting, at these things but by fervent prayer to God. By this I do not mean prayer in a general way, as asking for more light and knowledge of the whole word of God; but I mean to take any one passage, which appears dark and mysterious, and lay it before the Lord, and plead his promise of the holy Spirit to lead us into all truth, and others of the like import; and in this way we need not doubt of success.
Whilst the light and life of the gospel continue with us, whilst the door of hope and the gate of life stand displayed, whilst a throne of grace is accessible, it is our seed-time and harvest; and when this season is over and gone we may lament, as others have done, and say, "The harvest is past, the summer is ended, and we are not saved," Jer. viii. 20. But I shall now come to the subject in hand, and consider,
First, Sowing to the Holy Spirit, as he was in God's prophets, in the apostles of Christ, and as he still is in every minister of the New Testament; for such are ministers of the Spirit, and not of the letter, 2 Cor. iii. 6. All prophecy in old time came by divine inspiration; holy men of God spake as they were moved by the Holy Ghost. Nor was it the apostles that spake, but the Spirit of God spake in them; they spake as the Spirit gave them utterance. And all in succeeding ages, who have ever been instrumental in bringing souls to Christ, or any glory to God, have spoken by the same spirit; the promise of life and the spirit of life are both secured to Christ and to his seed for ever; for this is God's covenant both with the head and with the members, Isaiah, lix. 21. It is vain for men to talk about preaching the gospel, and delivering their testimony, while destitute of divine inspiration; the gospel, Paul says, is the ministry of the Spirit; and we are informed by an angel from heaven, that "the testimony of Jesus is the spirit of prophecy," Rev. xix. 10. So that there is no gospel, no testimony of Jesus, where the Spirit of God is not. If we consider the Spirit of God speaking in all God's messengers, such messengers must be a savour of life unto life, or of death unto death; of life unto life to the obedient in faith, and of death unto death to the rebellious infidel. "He that believeth is not condemned [but justified], but he that believeth not is condemned already." And, as it is with the husbandman, he must sow before he can expect to reap; so it is with the godly, they must sow to the Spirit before they can reap the harvest of glory.
Sowing to the Spirit, as he is considered in God's messengers, is, from conviction, giving a hearty assent to the truth, Isa xiiii. 9; submitting to it, hearing it, and following it, which is the first work of faith. The gospel is made known to all nations for the obedience of faith; and Christ prays for all that shall believe on him through the word of the apostles. Sowing is obeying; Sowing to the Spirit is obeying the voice of the Spirit. And this appears in God's complaint to the disobedient Jews; "But they refused to hearken, and pulled away the shoulder, and stopped their ears that they should not hear. Yea, they made their hearts as an adamant stone, lest they should hear the law, and the words which the Lord of Hosts hath sent by his Spirit in the former prophets," Zech. vii. 11, 12. These words the Lord of Hosts sent by his Spirit in the former prophets, namely, Jeremiah, Ezekiel, and others. To this message some were obedient, and are called by God himself wheat, good figs, and precious; when the disobedient are called chaff, naughty figs, and vile. And all that obeyed had their life for a prey; they lived under God's protection in Babylon, and found God a little sanctuary to them there; and many of them returned to their own land, under a fresh supply of the Holy Spirit, which the prophet Ezekiel sets forth as a resurrection.
The gospel, preached by the Spirit is the judgment of this world; it brings men under their trial for eternity; it is for life or death, for salvation or damnation; and as the gospel leaves them so judgment finds them, either freed by the truth or bound by falsehood; justified by faith or condemned in unbelief.
Noah was a preacher of righteousness. Righteousness at the bar of equity is a good conscience, purged with blood, and renewed by the Spirit. Righteousness at the bar of the law-is love to God, springing from God's love to us: righteousness in the spiritual court of the gospel is the obedience of Christ imputed to faith. And all these come to us by the holy Spirit of promise. Noah did not labour altogether in vain; there were some that sowed to the Spirit. We read of the Lord God of Shem, and of God's enlarging Japhet; yea, more, that God blessed Noah and his sons, Gen. ix. 1. And we have reason to conclude that the women which were in the ark with Noah, were the fruits of his ministry, there being nothing said against them, as there is against Ham and Canaan. These few, we hope, sowed to the Spirit, believed in the Lord, and in the warning given to Noah: they assisted in preparing the ark, and were ordered into it, and shut in and preserved in it when the flood came upon the world of the ungodly.
We are informed by Paul that all who came out of Egypt by Moses did not provoke. Joshua, Caleb, and others, obtained a good report through faith. To some the word comes in word only; it reaches the outward ear and goes no further; but to the elect it comes with power, sooner or later: and when an alarming and convincing power reaches the conscience the sinner stands in awe at the alarm; he trembles at the word, he bows his will to the divine power, he yields his whole soul to the majesty that appears in the voice, he confesses God to be in the speaker, and, from a deep conviction by the power, believes the report. Such sow to the Spirit, and such also begin to reap; for he that believes hath everlasting life: it is already begun; for, as faith without works is dead, so faith that has works is alive.
But there are other sorts of seedsmen besides these that sow to the Spirit; for some sow to the flesh, and of the flesh shall reap corruption. Too, too many are satisfied with the religion of nature, Godliness in a dry form, and bodily exercise in the form prescribed, which is after the doctrines and ordinances of men: these despise the power; and such, as well as the openly profane, sow to the flesh, and not to the Spirit, and therefore must reap corruption and death: hence the apostolic caution, "Quench not the Spirit, despise not prophecyings I Thess. v. 19, 20. Despisers of the word are those that quench the Spirit. The Holy Spirit is often set forth by the well-known emblem of fire: hence we read of the "spirit of judgment and the spirit of burning;" and of men being "baptized with the Holy Ghost and with fire." The first of these signifies the illuminating operations of the Spirit; the fire is the love of God shed abroad in the heart by the Spirit; and men thus furnished for the work of the ministry are called, as John was, burning and shining lights, John, v. 35; taking their title from their fiery baptism. He maketh his angels spirits, and his ministers a flaming fire," Heb. i. 7. And I believe the seraphim, in the sixth chapter of Isaiah, to be nothing else but hieroglyphical of gospel ministers; for the name signifies "fiery, burning," or rather "inflaming." There is, under the influence of the Holy Spirit, such a burning love as no water can quench, nor flood drown, accompanied with a fiery zeal for God and his cause. And in the light of the Spirit there are such views or Christ's person, loveliness, and fulness, and such beauties in God, his word, and ways, as give heat and fervour to all our devotions; while the promises which flow into the heart, come as live coals from the altar, and increase the ardour; and the joy that springs from love is, at times, the visible flames which on the altar ascend to God from the hallowed fire within, which is pent up in the heart till the flames of joy give it vent. Under this influence there is a thirst for the salvation of sinners, a watching for their souls, a longing after their welfare, hard labour in studying and preaching to them, many earnest prayers and tears to God for success in the work, an earnest desire after them as fellow sinners and fellow-creatures; all which are heightened by a true sight of their undone estate, a knowledge of the terrors of the Lord, and the certainty of their endless destruction out of Christ. And such labourers, having felt both the pains of hell and joys of heaven, they alarm and warn them to flee from the wrath to come, and labour to allure and win them to embrace the refuse and the hope that is set before them. What hard labour and soul travail, what earnest prayers and bitter cries, what holy longings and fervent hopes of success in this holy calling, I mean that of being fishers of men, do fall to the lot of those who are called of God to labour in the word and doctrine!
But It falls out with the servants as it did with the Master; they hated him without a cause," Psalm xxxv. 19; and so it is to be with the rulers of his household; they are hated of all men for his name sake; but he that despiseth whomsoever the Lord sends despiseth him, and he that despiseth him despiseth the Father that sent him, and even the Holy Ghost whom Christ sends, and the word of God itself, which is spoken by the Holy Spirit in the Lord's servants. And this despising of God, his dear Son, the Holy Spirit, and the word of God's grace, fixes the eternal destruction of the despiser. "Behold, ye despisers, and wonder, and perish!" Acts, xiii. 41. And again, "Whoso despiseth the word shall be destroyed," Prov. xiii. 13. These render evil for good, and hatred for love; you preach, and they despise; you warn, and they sneer, you weep, and they laugh; you are in earnest, and they in jest; you charm, and they stop their ears; you invite, and they depart; you intreat, and they mock; you labour to instruct, and they harden their heart against it. Dead formalists and graceless professors rest-one in the form, and the other in the letter; and all that is got of such is the character of a deceiver, a false prophet, a mercenary, an enthusiastic, a fanatic, or a madman; and this despising of prophecyings is to themselves a quenching of the spirit.
At this treatment the apostles shook their raiment, and even the dust of their cities from their feet; they owned their damnation to be just, left their blood upon their own head, turned to the Gentiles, and declared that the wrath of God was come upon them to the uttermost. Christ also had foretold them that it should be more tolerable for Sodom and Gomorrah, for Tyre and Sidon, yea, for Nineveh, than for the Jews of that generation. This cruel hatred, spite, and malice, that such exhibit the despite they do to the spirit of grace, their scorn and derision their desperation and impenitence, quench the ardour of the spirit; all love to their souls chills and waxes cold; zeal for their welfare abates all fervour towards them, in the ministry, damps; all joy, in hope of their conversion, withers; and the Spirit himself rises in judgment against them. They are rooted out of all godly affections, from all care and concern for their welfare, from all soul travail and earnestness for their salvation, and from any part or lot in the faith, hope, love, and prayers of the ambassadors of peace; and more than sure I am, that the fraternity of Cain shall see, and enter into, the kingdom of God as soon as such men, or such despisers of God, or empty professors as these. They forsake the living vine, and the first branches in the vine, and the assembly of the just; and such, being cast forth, soon wither: your natural affections to them die; the joy that arose in your breast, from a hope of them, withers away; their enmity to the just brings fresh guilt of a gospel kind upon them; envy slays these silly ones, and is sure to take up its eternal abode, and for ever to rest, in the bosom of such fools. And this is the characteristic of the serpent's seed, and the infallible token of perdition. For, after the Spirit is once quenched, there is no more care or concern for them, nor desire after them, or prayer for them; but rather a wish that the foundation of Zion may become a snare, a trap, and a stumbling block to them; there is a watching over them for evil, a satisfaction at their calamity, and such a zeal for God, for the honour of divine justice and long-abused mercy, as to give them up to vengeance, that the day of judgment and the inquisition of heaven may effect what the labour of love and the lips of truth could not. And both heaven and earth finite and agree in approving and applauding the judgment, for "when the wicked perish there is shouting" among the just; and God himself allows of the triumph, for he laughs at their calamity, and mocks when their fear cometh. Noah shared deeply in this scorning, derision, and sport, till God himself complains of it, and resolves to put a stop to it; "My spirit shall not always strive with man, for that he also is flesh," Gen. vi. 3. He remains still in his sin and sinful course, in the flesh, and in carnal ease; no submission to my will, no awe of my word or warnings, no reformation of manners, no seeking after God, no calling upon my name, no obedience sowed, no spiritual advantage reaped: he is still in the flesh, and my Spirit shall not always strive with him. The deluge put a final stop to this strife; the waters pursued them to the tops of the mountains, houses, and trees; and thus wrath convinced them, when preaching of righteousness and preparing the ark had no effect. However, Noah lost not his labour; he was a sweet savour unto God, as well as his sacrifice, both in them that were saved and in them that perished; "for he condemned the world, and became heir of the righteousness which is by faith," Heb. xi. 7. And those whom Noah condemned God drowned with a flood, and then imprisoned in hell, as Peter asserts; "Christ hath suffered for sins, the just for the unjust (that he might bring us to God), being put to death in the flesh, but quickened by the spirit. By which also he went and preached to the spirits in prison, which sometime were disobedient, when once the long-suffering of God waited in the days of Noah, while the ark was preparing," 1 Pet. iii. 18-20. By these imprisoned spirits I understand the souls of the antediluvians; by the prison I understand hell, Isai. xxiv. 22; and by the preacher I understand Christ preaching by his spirit in the ministry of Noah. The time of this preaching was while the long-suffering of God waited in Noah's days, while the ark was building.
Israel of old are noted for quenching the Spirit in the ministry of Moses, of whose inspiration we read in the prophet's lamentation; Where is he that brought them up out of the sea, with the shepherd of his flock? Where is he that put his holy spirit within him; that led them by the right hand of Moses, with his glorious arm dividing the waters before them, to make himself an everlasting name," Isai. lxiii. 11, 12. But this inspiration of God, and display of miraculous power, met with no suitable returns; "for they rebelled and vexed his holy spirit; therefore he was turned to be their enemy, and he fought against them," Isa. Ixiii. 10. Their molten calf in Horeb; their mutineering on the banks of Jordan; the conspiracy of Korah, Abiram, and Dathan: their invading the office of mediator, and attempting to seize the priesthood; their murmuring at every turn, instead of praying; their tempting God, and their unparalleled infidelity, are notorious enough. It was these things that vexed his holy Spirit; "they envied Moses in the camp, and Aaron the saint of the Lord: they angered him also at the waters of strife, so that it went ill with Moses for their sakes; because they provoked his spirit, so that he spake unadvisedly with his lips."
Nor did the Holy Spirit fare any better in the ministry of "the apostle and high priest of our profession;" they vexed him, and blasphemed him in the ministry of Christ and his apostles, as appears by the piercing charge 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. Which of the prophets have not your fathers persecuted? and they have slain them which shewed before of the coming of the Just One, of whom we have been now the betrayers and murderers," Acts, vii. 51, 52. Having offered a few thoughts upon sowing to the Spirit, as he speaks by God's servants in the ministry of the word; and also upon quenching the Holy Spirit, by despising both prophets and prophecyings,
I shall now endeavour to show that there is such a thing as sowing to the Spirit, as he dwells in ourselves. "Our bodies are the temples of the Holy Ghost, as God hath said, I will dwell in them, and walk in them. Sow to yourselves in righteousness, and reap in mercy; break up your fallow ground: for it is time to seek the Lord, till he come and rain righteousness among you," Hosea, x. 12. The persons here spoken of are such as seek the Lord and expect that he will come, and that a shower of righteousness will attend his coming: and they are to sow to themselves in righteousness until this heavenly shower descends, and then they are to reap the benefit of it; but not on the footing of worth, or for their own deservings, but as the fruits of God's sovereign mercy. A sincere seeker of the Lord, such I mean as are enlightened by the Spirit to see the depravity of their own nature, and the evil of their own way, and who come constantly to the light of the word shining in the ministry of the gospel, do sow to the Spirit in themselves: they come to the light, that their deeds may be made manifest that they are wrought in God; that the influence they are under, and the fruits springing from that influence, are by God's Spirit, and not of themselves. Such also as are convinced and convicted by the Spirit, and by a view of the spirituality of the law; and who comply with their convictions, acknowledge their offences, and confess their sins; who commend the justice of God, and own their just deserts; who submit to God's will, and implore his mercy; such sow to the Spirit. "The Lord's voice crieth unto the city, and the man of wisdom shall see thy name; hear ye the rod, and who hath appointed it," Micah, vi. 9. God's rod is reproof and rebuke by the Spirit. "He shall smite the earth with the rod of his mouth, and with the breath of his lips slay the wicked." Moreover, it is the Spirit's work to search and try the heart. God searches Jerusalem as with candles, Zeph. i. 12. Now, when this searching work is going on, and the sinner's conscience is made honest, and honest conscience goes hand in hand with the Holy Spirit, and is willing to know the worst, and to be made sound at heart and sound it faith; crying out, "Search me and try me, and see if there be any wicked way in me, and lead me in the way everlasting;" such in heart join themselves to the Lord, submit to his will, and coincide with the Spirit's work, which is sowing to the Spirit.
When cutting reproofs are given and applied by the Spirit, the Lord says, "Turn ye at my reproof;" as Paul did when the Spirit carried the reproving voice of Christ to his heart, who answered, Who art thou, Lord?" and again, "Lord, what wouldst thou have me to do? Go into the street called Straight, and there it shall be told thee what thou must do." Christ spake, the Spirit applied the voice, and Paul sowed obedience to it; he was not disobedient to the heavenly vision.
When the Holy Spirit comes upon a sinner, it is to discriminate him from the world, that he may be no more of the world: for between light and darkness, Christ and Belial, a believer and an infidel, there can be no concord, no agreement. "Now we have received not the spirit or the world, but the spirit which is of God," I Cor. ii. 12. The Spirit's voice to such is, "Come out from among them, and be ye separate." And he that obeys and comes out sows to the Spirit. "Get thee out of thy country, and from thy kindred, and from thy father's house," said the Holy Spirit to Abraham: and be obeyed and went out, not knowing whither he went.
Again, it is the Spirit's work to convince a man of his blindness and ignorance; for a person that is not convinced of this will never say, "Who will shew us any good?" And indeed to persons thus convinced is the promise made; I mean that of giving pastors after God's own heart, to feel them with knowledge and understanding. And sure I am that the soul which is convinced of this, and yields to the Spirits will, "if thou criest after knowledge, and liftest up thy voice for understanding; if thou seekest her as silver, and searchest for her as hid treasure; then shalt thou understand the fear of the Lord, and find the knowledge of God," Prov. ii. 4, 5. Such sow to the Spirit; for they are actuated by his influence, and acquiesce in his mind and will.
Once more, the Holy Spirit is the spirit of grace and of supplication. He is the life, the power, and the dictator, of all prayer, and our intercessor in prayer, for he makes intercession for us according to the will of God. He it is that quickens the sinner to feel his wants, puts a cry in his heart for relief, and by his earnest cries and bitter groans makes intercession. "And shall not God avenge his own elect, which cry day and night unto him?" Such breathe their spiritual sensations out to God; and, if they speak, it is as the Spirit gives them utterance: he creates the fruit of the lip, and what he dictates and teaches them to utter they speak. And this is sowing obedience to the Spirit's impulses, operations, and orders.
And I might further add, – that the Spirit often speaks to the heart, or suggests to the mind, his commands to the man in whom he dwells, respecting going here and there, as may be seen in his orders to Peter, when Cornelius had sent unto him, and Peter had received a previous vision upon it. "And behold three men were already come to the house, where I was, sent from Cesarea unto me. And the Spirit bade me go with them, nothing doubting," Acts, xi. 12. "Now when they had gone throughout Phrygia, and the regions of Galatia, and were forbidden" of the Holy Ghost to preach the word in Asia, &c. many footsteps and loadings of Providence, many subsequent workings in the mind, many lookings out and expectations of fresh orders, many doors are opened, many pressing invitations are given as preludes to excite the man of God to prepare his stuff for moving, which the prepossessed mind expects, and which none but God and his own conscience know any thing of. "And thine ears shall bear a word behind thee, saying, This is the way, walk ye in it, when ye turn to the right hand, and when ye turn to the left." Isa, xxx. 21.
Once more, a man sows to the Spirit when his pursuits, desires, prayers, and the whole bent of his soul, are after a fresh supply of grace, and for strengthening the things that are weak; for fresh Life or light, fortitude or power; for usefulness or fruitfulness; for an increase of knowledge and understanding, &c. for it is the Spirit that makes us know our wants, our weak parts, our insuffenicy and short comings, and the things which are the most excellent; and he that covets what he feels he wants, and prays against his most besetting evils, and labours to strengthen what is weak, and earnestly craves the best gifts, most assuredly moves in concert with the Holy Spirit, works hand in hand with him, and sows his obedience to the Spirit's dictates and motions, and labours hard to fill the vacancies which the Spirit discovers to him.
We are to sow to ourselves in righteousness, not to shun the light, nor to be willingly ignorant, 2 Pet. iii. 5; not to require smooth things, nor prophecies of deceit; but with honesty and sincerity, with fervour and earnestness, with faith and affection; and to reap in mercy, the sure mercies of David, which are now with Christ, and are promised to us in him; these sure mercies are displayed in us by regeneration, as Paul says, "Of his mercy he saved us, with the washing of regeneration, and the renewing of the Holy Ghost," Titus, iii. 5. In regeneration and renewing there is a heavenly crop sowed in the soul, which goes by different names in the scriptures: it is called "being born again of incorruptible seed," 1 Pet. i. 23; called also the fruits of the Spirit, Gal. v. 22. It goes by the name of grace; different graces, as faith, hope, love, &c. These fruits of the Spirit are also called mercies, which have God for their father: hence you read of "the Father of mercies, and the God of all comfort," 2 Cor. i. 3. And these fruits are to be received as the free gifts of God in Christ Jesus; " Sow to yourselves in righteousness, and reap in mercy." And the believer who gets cold, indifferent, and sluggish; slothful, negligent, careless, and inattentive; worldly and earthly minded; sadly neglects this seed-time and harvest to his own cost and loss, and is often pierced with many sorrows on the account of it: with him I shall leave the apostolic caution, "Grieve not the Holy Spirit of God, whereby ye are sealed unto the day of redemption," Ephes. iv. 30.
Having shewn that there is such a thing as sowing to the Spirit as he is in the ministers of the word; and, secondly, what it is for a believer to sow to the Spirit as he is in himself; so I shall now,
In the third place shew that there is such a thing as ministers of the gospel sowing to the Spirit as he is in the souls of the just; and this will appear from the following passage. "Light is sown for the righteous, and gladness for the upright in heart," Psalm xcvii. 11. From these words we may observe, first, the sower: he must be a child of light, for this is the seed that he sows. Secondly, the soil is described, which shews it to be a part of God's husbandry: they are called, first, righteous; secondly, upright in heart. David himself describes the sower: "He that goeth forth and weepeth, bearing precious seed, shall doubtless come again with rejoicing, bringing his sheaves with him," Psalm cxxvi. 6. By the sower going forth I understand his going forth from the society of the world, from the prison of sin, from bondage under the law, from confidence in the flesh, with the tidings of peace, and with authority and commission from Christ. All going forth short of this is no better than the setting out of the foolish virgins, who would have been just as well off if they had staid at home. The sower's weeping as he goes sets forth the toil and labour attending his work, a deep sense of his insufficiency for the arduous task, the opposition from the world, sin, and Satan, that he meets with, the little success he has in it, and his manifold sufferings both from the power of enemies and weakness of friends; nevertheless he goes forth and sows, though it is with weeping, which shews him to be a real ambassador, for "the ambassadors of peace shall weep bitterly," Isa. xxxiii. 7. However, he is not without encouragement, he shall be glorious in the eyes of the Lord, and his work is with his God, whether Israel be gathered or not. Yea, he is a sweet savour unto God in them that are saved, and in them that perish. The heart knows its own bitterness, and the Lord's labourers feel the burden and heat of the day: but these are counterpoised with a joy that the stranger intermeddleth not with; which arises from the pardon of sin, the testimony of conscience, from an imputed righteousness, from believing views of interest in Christ, from a good hope, front the love of God, from the witness of adoption, and from a full persuasion of future glory: and while he sows to others he often reaps these afresh to encourage him in his work; "They that sow in tears shall reap in joy," Ps. cxxvi. 5. There is another branch of joy, which is peculiar to such seedsman. There is a family in the world, whom God puts into our hearts to live and die with; and in the consciences of such he makes his solvers manifest: and there is also, and will be, a fourfold presentation of the saints to Christ. Those who are owned and blessed in espousing souls to the Lord, do, in faith and prayer, present them "as a chaste virgin to Christ," 2 Cor. xi. 2. But I believe that text has a further and future meaning, being spoken in the future tense. The apostle had espoused the Corinthians to one husband, the presentation is something yet to take place: "that I may present you," &c. Such are to be our joy and the crown of our rejoicing in that day, as appears from what follows; "For what is our hope, or joy, or crown of rejoicing? Are not even ye in the presence of our Lord Jesus Christ at his coming?" I Thess. ii. 19. The apostle here mentions some souls which are given for our hire; and tells us that they shall be our hope, our joy, and the crown of our rejoicing; and all this in the presence of our Lord Jesus Christ at his coming; which looks as if there would be something like ministers presenting of souls, espoused by their ministry to the Lord, in that day; perhaps at the day of judgment, and in the thousand years' reign on the new earth. At which time Christ will receive them at their hands, and "present them to himself a glorious church, not having spot or wrinkle," neither a spot of sin, or wrinkle of old age, Eph. v. 27. Something like this the Psalmist had in view when he said, "He that goeth forth and weepeth, bearing precious seed, shall doubtless come again with rejoicing, bringing his sheaves with him." He is to return with joy, and he is to bring his sheaves with him, there is not a doubt of this. And the apostle tells us that such are to be our hope, our joy, and the crown of our rejoicing, in the presence of Christ at his coming, which must be either at the day of judgment, or in the thousand years' reign. Wisdom's handmaids, Prov. ix. 2, present the bride to the bridegroom; and he receives her at their hands, and presents her to himself; with joy and rejoicing shall they be brought to the king's palace; and in ultimate glory she will presented to his father with a "behold I, and the children which God hath given me," Hebrews, ii. 13.
I come now to describe the seed of this sower: the name given
to it is that of precious; he goes forth and weepeth, bearing precious seed.
There are four things included in the word "seed." First, Christ himself; he is called the woman's seed which bruised the serpent's head. And in his human nature he is called the seed of David 2 Tim. ii. 8. He is the precious seed in the highest sense, for to them "that believe he is precious," 1 Peter, ii. 7. "God (says Paul) revealed his Son in me, that I should preach him among the heathen," Gal. i. 16. And, indeed, if Christ be not in us, as a fountain opened, cleansing from sin; as a physician, hearing the wounded spirit; as the life, quickening us; as the true light, shining in us; as our righteousness, maintaining our standing in our justification; as our prince, causing peace to rule in our hearts; and as our present help, aiding us, refreshing, renewing, furnishing, equipping, and fortifying us by his Spirit, his presence, and his grace; without these, and all these, sure I am that the devil will soon compel us to send an ambassage, and desire conditions of peace with the world. Such soldiers must fight till they die, or die for not fighting.
2. By this precious seed I understand the word of God in general; as appears by the parable of the sower and his seed; "The sower is the son of man, the seed is the word of God." But the doctrines of Christ, and the promises of God in Christ, seem chiefly to be intended, because the seed is called precious. And Peter applies the same phrase to the promises; "Whereby are given to us exceeding great and precious promises," 2 Pet. i. 4; exceeding great, because Christ, his Spirit, his grace, and his great salvation, together with life, light, and glory, are couched in these promises. But a minister of God is not only a minister of the covenant of promise,
But he is a "steward of the mysteries of God," 1 Cor. iv. 1. The mystery of the most holy Trinity, in the experience of it, and in the enjoyment of that experience, seems to be the first and grand mystery; I mean such as Christ dwelling in the heart by faith, and we enjoying in our own conscience the voice of his atonement, "speaking better things than that of Abel," Heb. xi. 24. Which voice is that of righteousness, mighty to save; the voice of pardon, and of access to God by it; the voice of peace, friendship, and reconciliation with God: and the voice of God in Christ to us is, "Yea, I have loved thee with an everlasting love;" and therefore with loving kindness he draws us to Christ, and accepts us in him, where we enjoy his love; for "he that loveth dwelleth in God, and God in him."
3. The voice of the Spirit also is in us, crying, "Abba,Father," and bearing, his witness with our spirits, that we are the sons of God; and, if sons, then heirs.
The mysteries of the kingdom of God are, those of purging sin by the blood of Christ, of dethroning sin by the grace of Christ, of counteracting its power by the laws of Christ; I mean the law of faith and the law of love; and of justification from its condemning and destroying power by the righteousness of Christ, and of its final destruction at the resurrection, when our vile bodies shall be changed and fashioned like unto the glorious body of Christ, when grace will terminate in a reign of glory. Then will the works of the devil be completely destroyed out of all the saints, and the devil himself, the prime leader of all the apostacy, left to sink under the weight of all his crimes, and under the guilt and cry of every perishing sinner's blood, in full possession of all his power, and yet chained by Omnipotence; filled with wrath, rage, and revenge, and under the curse and vengeance of the Almighty: and this will be the final and everlasting destruction of "him that had the power of death, that is, the devil," Heb. ii. 14.
The fourth and great mystery of Godliness is the incarnation of Christ; "Great is the mystery of godliness, God was manifest in the flesh," &c. 1 Tim. iii . 16. The apostle here asserts the true and real divinity of Christ; that "he took not on him the nature of angels, but he took on him the seed of Abraham," Heb. ii. 16. The children being, partakers of flesh and blood, he also himself likewise took part of the same," Heb. ii. 14. The apostle then tells us that it was from the royal line of David that our nature was taken; "Remember that Jesus Christ, of the seed of David, was raised from the dead, according to my gospel," 2 Tim. ii. 8. Mary the mother of our Lord was of the house and lineage of David; hence he calls himself "the root and offspring of David, and the bright and morning star," Rev. xxii. 16. As God, he was David's root, who gave being to David and to all mankind; when as man he is David's offspring, a branch out of the root of Jesse. Paul says he was made of a woman, and was the seed of the woman; made of the substance of Mary's body; for woman is a substance, and so is her seed a substance also, as is well expressed in the common prayer book. Here is our elder brother, made like unto his brethren in all things, excepting sin. When we see our own nature thus holy, harmless, undefiled, separated from sin and sinners, and made higher than the heavens with all the fulness of the Holy Ghost upon him, and all the fulness of grace in him; every promise yea and amen in his heart, and all the treasures of wisdom and knowledge hid in him; and this our nature shining in endless glory, with all the fulness of the godhead, every attribute or perfection peculiar to deity dwelling in him bodily, and we blessed with every spiritual blessing in him; this is our glory, to know Jesus Christ and him crucified; this is "the wisdom or God in a mystery, the hidden wisdom which God ordained before the world unto our glory; which none of the princes of this world knew," I Cor. ii. 7. And this is confirmed by what follows; The preaching of the cross is to them that perish foolishness but to them that are saved it is Christ the wisdom of God, and the power of God," I Cor. i. 18. This is the wisdom that God ordained for our glory. And this is the mystery of godliness, "God manifested in the flesh, who was seen of angels, preached unto the Gentiles, believed on in the world, and received up into glory," 1 Tim. iii. 16. And upon this mystery another depends, which is, our union with this mystery of godliness: "We are members of his body, of his flesh, and of his bones: this is a great mystery, but I speak concerning Christ and the church," Eph. iv. 30, 32. And from his fulness the Holy Spirit descends upon us, enters into us as a comforter, and abides with us for ever; he is the power, producer, and promoter of all the real godliness that is in the world. His influence and operations are productive of all good fruits, faith, hope, and love; life, joy, rest, and peace, which are the principles of godliness; and of all real devotion: and without this all religion is but bodily exercise, a drawing near to God without the heart. A seedsman, that goes forth weeping and bearing precious seed, carries the seed of God's word, the precious promises of the covenant; he has the seed of David, the Saviour, formed in his heart; he is a steward of the mysteries of God, and of his manifold grace, which grace is the incorruptible seed, 1 Pet i 23. Such an one, as God enables him, sows to the Spirit, as he dwells in the household of faith. "Light is sown for the righteous and gladness for the upright in heart."
The righteous often lose the light of God's countenance; love waxes colder under sharp and long afflictions; and the corruptions of the heart seem to be more predominant than the oil of joy. These things obscure the believer's evidences, eclipse the hearing beams of the sun, and bring on the gloomy days of adversity: but these days must not abide for ever, nor shall they ever blot out the saints' title, which is, children of light, and children of the day. The Sun of Righteousness may be eclipsed to our view, but never goes down: when we sit in darkness the Lord is a light unto us, he brings us forth to the light again, and we behold his righteousness. Every son of consolation, every one that is a fellow-helper of our joy, sows light for the righteous, and gladness for the upright in heart; and those who are so happy as to reap light, joy, or gladness, are sure to proclaim it.
But there is such a thing as sowing to the Spirit in temporal things. God created all the materials of the church at first, and in Christ Jesus we are all created anew; every lively stone in this temple is God's workmanship, and the whole building is of God's founding and framing; and it is "built for an habitation of God through the Spirit." The church is not her own, she is bought with a price, and is the Lord's own property, by purchase, by consecration, by dedication, and by inhabitation; hence every thing done to the church is done to the Lord.
The Jewish church at Jerusalem sent forth her ministers to us Gentiles; the law went forth out of Zion, and the word of the Lord from Jerusalem; and the church of Jerusalem bore their expenses whom she sent: "They went forth, taking, nothing of the Gentiles," 3 John, 7. But many of these saints among the Hebrews were excommunicated, and some of them spoiled of their goods, Heb. x. 34; while others of them, the poorer sort, were set to reaping the harvest of the rich, and being despised and outlawed for Christ's sake, they were allowed no wages for their work. "Do not rich men oppress you? Behold, the hire of the labourers which have reaped down your fields, which is of you kept back by fraud, crieth: and the cries of them which have reaped are entered into the ears of the Lord of sabbath," James. v. 4. These things brought the mother church to poverty, but the Gentiles sent her relief by the hand of Paul. "I go to Jerusalem to minister to the saints. For it hath pleased them of Macedonia and Achaia to make a certain contribution for the poor saints which are at Jerusalem. It hath pleased them, verily, and their debtors they are. For, if the Gentiles have been partakers of their spiritual things, their duty is also to minister to them in carnal things," Rom. xv. 25-27. We have a further account of this collecting for the saints' relief at Jerusalem in Paul's epistle to the church at Corinth. " Therefore I thought it necessary to exhort the brethren that they would go before unto you, and make up beforehand your botinty, whereof ye had notice before, that the same might be ready as a matter of bounty, but not as of covetousness. But this I say, he which soweth sparingly shall reap sparingly, and he which soweth bountifully shall reap also bountifully," 2 Cor. ix. 5. 6. This sowing or distributing was to the poor saints, that is to those who were sanctified by the Holy Ghost. And the seedsmen were to be persons of the same cast; such, and only such, as had been partakers of the Jews' spiritual things. These spiritual Gentiles ministered to the Lord's people, which is the Lord's household, and they are his own property, and therefore he takes it as done to himself; "I was an hungry and ye gave me meat, thirsty and ye gave me drink, a stranger and ye took me in, naked and ye clothed me." And he adds, "Forasmuch as ye have done it to these my brethren, ye have done it unto me. And, as the Holy Spirit of Christ dwells in the church, the Spirit styles it his own temple; as the apostle says, "Know ye not that your bodies are the temples of the Holy Ghost? as God hath said, I will dwell in them and walk in them." Therefore this ministering to the saints is called sowing to the Spirit; and it answereth many good purposes: first, God takes notice and approves of it; hence the caution, "not grudgingly, or of necessity," as there is no compulsion, "for God loveth a cheerful giver."
2. They that sow bountifully shall reap bountifully. "God is able to make all Grace abound toward you; that ye always, having all sufficiency in all things, may abound in every good work; as it is written, He hath dispersed abroad, he hath given to the poor; his righteousness remaineth for ever." The apostle sets forth the power of God, as engaged to make all grace abound; and his providence also in giving them a sufficiency in all things; and, being blessed with the abundance, of grace in the heart, and with the bounties of providence in their hand, that they might abound to every good work. And he calls this ministering, this dispersing abroad and giving to the poor, a righteousness which remaineth for ever, for love is the fulfilling of the law; and both love, and the labour of love; love in its root, and love in its fruit, will remain for evermore. Hence the apostle charges them that are rich "not to be high-minded, nor to trust in uncertain riches, but in the living God. That they do good, that they be rich in good works, ready to distribute, willing to communicate; laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life," I Tim. vi. 17,18. This is bread cast upon the waters, which is to be found after many days, Eccles. xi. 1.
But our apostle goes on, wishing his blessing upon this sowing, and reaping. " Now he that ministereth seed to the sower, both minister bread for your food, and multiply your seed sown, and increase the fruits of your righteousness," 2 Cor. ix. 10. The apostle styles these liberal Gentiles sowers. He gives them to understand that it is God who ministers seed to the sower: the incorruptible seed of grace, and the blessing, of providence, all come from him. He prays God to minister bread for their food, both the bread of heaven and the staff of life; that they may have a plenty for themselves and others. Another part of his prayer is, that God would put his blessing upon their liberality, which is multiplying their seed sown; and that by the blessing of God upon them, and attending their liberality, the fruits of their righteousness might be increased.
The apostle proceeds to shew us that God himself reaps a harvest from this seed sown, "for it causes through us thanks-giving to God." And not only the apostles thanked God for this, but the Jewish church, which experienced the bounty of the Gentiles, joined in the same service; "for the administration of this service not only supplieth the want of the saints, but is abundant also by many thanksgivings to God," 2 Cor. ix. 12. And they not only sacrificed thanksgivings, "but they glorify God; for the Gentiles professed subjection to the gospel of Christ, and for their liberal distribution unto them, and to all men," 2 Cor. ix. 13. And then the apostle concludes by shewing us that the Spirit operates in such poor saints, in setting them to pray for their liberal brethren, and to long after the welfare of these their liberal benefactors: "And by their prayer for you, which long after you, for the exceeding grace of God in you. Thanks be unto God for his unspeakable gift," 2 Cor. ix. 14, 15. But there is no praying for others, nor longing after their souls, nor admiring the grace of God in them, unless they spring from the Holy Spirit and his grace. This is sowing to the Spirit, and such sowers are spiritual seedsmen: they reap spiritual things first, and under the Spirit's influence sow these their carnal things; for it is he that teaches the saints to love one another, and to love not in word, but in deed and in truth: and such, and only such, are objects of God's love, and come up to the character of cheerful givers. Others may sow to imitate the saints, but it is sparingly, having reaped no spiritual things, as may be seen in Ananias and Sapphira, who tried to imitate Barnabas; they sold their land, and brought a part, saving it was the whole price; by which they tempted the Spirit, and then lied unto him, for which he struck them both dead.
The fifth branch of this sowing is to the Spirit is supporting the public ministry, endeavouring to spread the gospel, and to maintain them that preach it. The gospel is the ministry of the Spirit, and none but spiritual men can preach it, because it is the power of God unto salvation. Such labourers are worthy of their hire, and such as rule well are to "be counted worthy of double honour, especially they who labour in the word and doctrine," 1 Tim.V.17. And this will be the case when Gods gives testimony to the word of his grace, and sets the broad seal of heaven upon the message, and upon the soul that receives it, and raises up such an one to be a living, witness that the seal of God is upon the messenger. "And strangers shall stand and feed your flocks, and the sons of the alien shall be our plowmen and vine-dressers but ye shall be named the priests of the Lord, men shall call you the ministers of our God. Ye shall eat the riches of the Gentiles, and in their glory shall you boast yourselves. For your shame you shall have double, and for confusion they shall rejoice in their portion: therefore in their land they shall possess the double, everlasting joy shall be unto them," Isa. lxi. 6, 7. The Almighty himself fixes our honourable title; "You shall be named the priests of the Lord, men shall call you the ministers of our God." And he himself appoints our maintenance, "You shall eat the riches of the Gentiles;" and the glorious salvation of their souls is to be our boast. And, although much shame and confusion may attend the ministry, through the malice of enemies, yet super abounding grace is to counteract this; and joy in God as our portion is promised is a cordial, to embolden and bear us up under this shame and confusion, all of which is to terminate in eternal joy; "everlasting joy shall be unto them."
Nor is the glorious salvation of the soul all the benefits which attend the ministers of God. When such are received into a man's house, to preach the word of God to the family, not only the man and his family are under the curse of God, but the curse is upon all the work of his hands, whether he be rich or poor, and upon all that he hath; the very ground is cursed, Gen. iii. 17. Yea even the Jewish priests, who lived on the tithes and offerings of Israel, though they called these offering blessings, and they were blessed with a ceremonial blessing, yet the law made nothing perfect; it sanctified neither the man nor his property. God tells the Jewish priests that he had cursed their blessings because they laid not their sins to heart, Mal. ii. 2; and Paul declares that "unto them that are defiled and unbelieving is nothing pure; but even their mind and conscience is defiled," Titus, i. 15. Adam by his sin forfeited all, and brought a curse upon his posterity, and upon all the world. The second Adam is now heir of all things: and all things are now put into the covenant of promise; we have the "promise of the life that now is, and of that which is to come," I Tim. iv. 8. But these blessings are to the heirs of promise; and this heirship is made manifest upon our believing: "For we are all the children of God by faith in Christ Jesus, and heirs according to the promise," Gal. iii. 26, 29, Whosoever, therefore, receiveth them whom the Lord sends, receiveth Christ in them, Matt. x. 40. And those that thus receive the Lord in faith and love become heirs of God, heirs of promise, and heirs of the grace of life; and such are called to inherit God's blessing, I Pet. iii. 9. And this blessing brings a consecration upon the man, upon his house, and upon all that he hath; "Arise and thresh, 0 daughter of Zion; for I will make thine horns iron, and I will make thy hoofs brass, and thou shalt beat in pieces many people: and I will consecrate their gain unto the Lord, and their substance unto the Lord of the whole earth," Micah, iv. 13. Christ's ministers are here called the daughters of Zion, as they are elsewhere called Wisdom's maidens; "Wisdom hath builded her house, she hath hewn out her seven pillars. She hath killed her beasts, she hath mingled her wine, she hath furnished her table, she hath sent forth her maidens," Prov. ix. 1-3. Their horn sets forth the power of their anointing; their hoofs shew their firm standing, in the Lord by faith; their horns being iron, is to shew the destruction of their enemies, being a savour of death unto death to them; and trampling them with the hoof sets forth their victory over them, They are bid to arise and thresh, which is beating off the chaff from the wheat, or separating the elect from the reprobate. Beating them to pieces is breaking the hearts and spirits of poor sinners; for God dwells with them that are of a broken spirit; while others are dashed in pieces like a potter's vessel, Rev. ii. 27; so that they are sure to be broken one way or other. Such as are broken and made contrite by the word are made temples of the living God; and the Holy Ghost says that he will consecrate their gain unto the Lord, and their substance unto the Lord of the whole earth, Micah. iv. 13. Thus God's servants bring God's blessing to these converts, and this blessing rests upon them, and upon their gain and substance, and is the only consecration that rests upon it and it is to be consecrated to the Lord God of the whole earth, which is Christ; "The God of the whole earth shall he be called," Isai. liv. 5. Now what is given to the Lord's servants as such is given to him, as may be seen in Paul's words to the Philippians; "But I have all, and abound; I am full, having received of Epaphroditus the things which were sent from you, an odour of a sweet smell, a sacrifice acceptable, well pleasing to God,"' Phil. iv. 18. And Christ himself will proclaim this at the general judgment; "I was an hungered, and ye gave me meat; thirsty, and ye gave me drink." This gain had been consecrated; and no other property but that of believers has any divine consecration upon it; for God himself gives an awful description of the sinner's substance before his blessing and consecration comes upon it. "And it shall come to pass after the end of seventy years, that the Lord will visit Tyre, and she shall turn to her hire, and shall commit fornication with all the kingdoms of the world upon the face of the earth. And her merchandise and her hire shall be holiness to the Lord: it shall not be treasured nor laid up: for her merchandise shall be for them that dwell before the Lord, to eat sufficiently, and for durable clothing," Isaiah, xxiii. 17, 18. Tyre was a noted city for idolatry; and her being famous, or rather infamous, for this brought much trade and wealth to her merchants. Her merchandise and hire is the hire of an harlot; the wages of her fornication, the grains of idolatry, is the hire of a whore; and the stipend of an idolatrous priest is the price of a dog, Deut. xxiii. 18; both of which the ceremonial law forbids. But the merchandise and hire of the Tyrians is to be "holiness to the Lord." It is to be consecrated, and then to be called holiness to the Lord; it is not to be treasured nor laid up. "Her merchandise and her hire shall be for them that dwell before the Lord;" such as stand fast in Christ, who appears in the presence of God for us, and who stand before Christ, and minister in his name to his people. It is to supply them with food and raiment, and so it follows; for "her merchandise shall be for them that dwell before the Lord, to eat sufficiently, and for durable clothing," There is a prophecy that went before upon this head, concerning the conversion of Tyre, and her coming to Zion; "And the daughter of Tyre shall be there with a gift; even the rich among the people shall entreat thy favour," Psalm xiv. 12. Nor do I believe that there is one minister of the Spirit in a thousand that reaps, even in this sense, one tenth of what he sows; I mean even in carnal things. The ark was a lively type of Christ; "And the Lord blessed the house of Obed-edom, and all that pertained unto him, because of the ark of God," 2 Sam. vi. 12. But we have no account that he sent any thing away with it. Laban had but little when Jacob went to him; but God blessed him from the time of his first coming, and increased his cattle till it became a multitude; and, had not the God of Isaac been with Jacob, Jacob after all would have been sent empty away. Joseph's master in Egypt experienced the same blessing under the servitude of Joseph: and all that he got for his service was false imprisonment. It is true Pharaoh promoted Joseph, and made him ride in the second chariot; but then it should be considered that Joseph at last bought up all the land of Egypt for the crown, except the land of the priests, and saved the whole country from perishing by famine. Many were enriched both in spirituals and temporals by Paul, when he suffered hunger, cold, and nakedness himself; and he owns both, even his own poverty and their wealth; "as poor, yet making many rich," 2 Cor. vi. 10. And there are several families in the world that I myself know, who were so blessed under the smiles of providence after they had received the gospel, that they themselves saw it, wondered at it, owned it, and confessed it; and in this God fulfils his promise; "The remnant of Jacob shall be in the midst of many people, as a dew from the Lord, as the showers upon the grass, that tarrieth not for man, nor waiteth for the souls of men," Micah, v. 7. God makes his servants both a dew and a shower; and many blessings are distilled upon the people that receive them. "I will make them, and the places round about my hill, a blessing; and I will cause the shower to come down in his season: there shall be showers of blessings," Ezek. xxxiv. 26. And I believe that if all God's real children, who are led to confide in his providence, would carefully examine matters, they would set their seal to the truth of Christ's promise, "Seek ye first the kingdom of God, and his righteousness, and all these things shall be added unto you," Matt vi. 33; I mean that such souls would confess, that their seeking the kingdom of God went before, and that most of their temporal blessings came upon them afterwards. But I believe none of the Lord's seedsmen reap so bountifully as they sow. Paul complains of this; "Who goeth a warfare at any time at his own charges? Who planteth a vineyard, and eateth not of the fruit thereof? Or who feedeth a flock, and eateth not of the milk of the flock? Say I these things as a man, or saith not the law the same also? For it is written in the law of Moses, Thou shalt not muzzle the mouth of the ox that treadeth out the corn. Doth God take care for oxen, or saith he it altogether for our sakes? For our sakes no doubt this is written; that he that ploweth should plow in hope, and that he that thresheth in hope should be partaker of his hope. If we have sown unto you spiritual things, is it a great matter if we shall reap your carnal things?" 1 Cor. ix. 7-11.
All professing people must and shall be seedsmen; they shall sow either to the Spirit or to the flesh; "and whatsoever a man soweth, that shall he also reap." Riches and honour come of God; he maketh poor, and maketh rich; and, if they have no heart to further his cause, he will so entangle them, that they shall support his enemies. Paul observes some to whom Providence had been most bountiful, who thereupon grew proud, haughty, and covetous: "Charge them that are rich in this world not to be high-minded, nor trust in uncertain riches," I Timothy, vi. 17.
Others were so charmed with Providence, that divine grace grew quite out of favour; they set their whole heart upon their wealth, and supposed that gain was godliness. But in this they erred; "For the love of money is the root of all evil: which while some coveted after they have erred from the faith and pierced themselves through with many sorrows," I Timothy, vi. 10.
Others used their wealth in making provision for the flesh, to fulfil the lusts thereof; these fell "into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition," 1 Timothy, vi. 9. Paul tells the church at Corinth that they had many instructors, but not many fathers, for he had begotten them: yet they seem to have been illiberal to Paul, but not so to the false apostles. Hence he asks them, "If we have sown unto you spiritual things, is it a great thing if we shall reap your carnal things? If others be partakers of this power over you, are not we rather?" I Cor. ix. 11, 12. Those that used this power over them were the ministers of Satan, who set themselves up to examine Paul: "My answer to them that examine me is this" - read I Corinthians, ix. 3. The apostle takes notice of this, and enforces the ordinance of God in the support of the ministry: "Even so hath God ordained, that they who preach the gospel should live of the gospel." But Paul, being a single man, and having, learned a trade, would not be beholden to them, but made his hands minister to his necessities, as others have done who are engaged in the same work. And it is observable that many, who have appeared the most illiberal in the cause of God, have been so entangled in Satan's snares as to "consume it upon their lusts," James, iv. 3.
Others have been entangled with errors; and, in opposition to the truth, have been at great expense in supporting the same. And others, like the Corinthians, have been so zealously affected by wolves, that they have brought themselves low in circumstances by supporting the vilest impostors. But God ever has, and ever will raise up, some who shall be real and hearty friends to his servants, and to his own cause. Paul had his Onesiphorus, who often refreshed him, and was not ashamed of his chain, and in many things ministered to him at Ephesus, 2 Tim. 1. 16. The Philippians were so remarkably generous to him, that from the very beginning of the gospel among them they were careful of him; and this their care flourished again and again. "And even in Thessalonica they sent once and again unto his necessities, till he was full and abounded," as appears in the fourth chapter of his epistle to that church. Christ will have some that shall receive and abide by his servants. Some shall sow to the Spirit, and some shall sow to the flesh: but, let the seed be whatever it may, the crop and harvest shall be answerable. "Even as I have seen", says Job, "they that plow iniquity and sow wickedness, reap the same," chap. iv. 8. "He that soweth to the flesh shall of the flesh reap corruption; but he that soweth to the spirit shall of the spirit reap life everlasting," Gal. vi. 8.
Eternal life lies in the purpose of God: we are ordained to it, it is given to us in Christ, and is hid with Christ in God. It is treasured up in the promise of the gospel, and secured in the covenant of grace. It is manifested in us by the operations of the Spirit quickening us. It is enjoyed by a sense of pardon and justification, which is unto life. The incorruptible seed of life is in faith, in hope, and in love; and all are passed from death to life who love the brethren. But the general harvest is to be reaped at the resurrection; for a life of grace is reaped in this world. It is a life of glory that Paul speaks of when he says. "And let us not be weary in well-doing, for in due season we shall reap if we faint not," Gal. vi. 9.
Laying dead bodies in the ground is called sowing; "It is sown in corruption, it is sown in dishonour, it is sown in weakness, It is sown a natural body." And some of these will rise in corruption, in dishonour, and to shame and everlasting contempt, Dan. xii. 2. This our Lord calls "the resurrection unto damnation," John, v. 29.
But there are others that shall be raised "in incorruption, in glory, in power, and with a spiritual body." The Holy Ghost, to whom the saints have soared, shall change our vile bodies, and fashion them like unto Christ's glorious body. In this the saints shall appear before their Judge; when he will own, acknowledge, and approve, all that received him in his members, and all that fed him, clothed him, and visited him, whether sick or in prison.
Christ is "ascended far above all heavens, that he might fill all things," Ephes. iv. 10; and by these things are chiefly meant his children, which, in allusion to the vessels of the temple, are called vessels, cups, bowls, and flagons, Isaiah, xxii. 24; Zech. ix. 15. The sanctuary and vessels of the ministry were purged by the blood of beasts; "It was therefore necessary that the patterns of things in the heavens should be purified with these, but the heavenly thing themselves with better sacrifices than these," Heb. ix. 23. These heavenly things, which are purified by the blood of Christ, and in whom the atonement and the treasure of divine grace are hid, are to be filled. Every grace, though perfect in its kind, is, with respect to degrees, imperfect; something is still wanting, "and that which is wanting cannot be numbered," Eccles. i. 15. But a fulness is promised; "I will cause those that love me to inherit substance, and I will fill their treasures," Prov. viii. 21.
Our light is but the day-dawn or morning star at most, and is no more than a prelude to perfect day. Our knowledge is very shallow, and far from perfection, mixed with much darkness and confusion; but above it will be perfected. Our rest is often disturbed, and peace sadly interrupted, by the things which disquiet the mind. Love often waxes cold when the divine Lover stands aloof, and when love visits are not paid. Joy is not full; it is often counter balanced by bitterness and by days of adversity. In the best saint there is hungering and thirsting, desiring and longing, hoping, watching, and waiting. And this spiritual poverty must remain till the kingdom of heaven takes place; then mourning shall give way to comfort, weeping, shall give place to laughter, meekness shall yield to the thousand years' reign in the new earth; and all patience in waiting for the inheritance shall remain at the foot of the mount, when we ascend into the hill of the Lord, and stand in his holy place.
The Holy Spirit is not only the spirit of grace, but he is the spirit of glory also, I Peter, iv. 14. When Christ was crucified, God laid the foundations "of the earth," and at the resurrection of the just he will "plant the heavens," Isaiah, li. 16. The sure mercies of David are, the Holy Spirit and his grace; "Of his mercy he saved us, by the washing of regeneration and renewing of the Holy Ghost," Titus, iii. 5. By this regenerating and renewing a spiritual family is raised up for God; and when this family is settled in glory mercy will be built up for ever, and the faithfulness of God will be established in the very heavens," Psalm lxxxix. 2.
The ever blessed and ever adorable Spirit is the implanter of all grace; every fruit of his is produced in the soul under his influence and operations; and they are his cheering breezes which animate them, give them all their motion and exercise, and from his power they emit all their fragrance. The Saviour's sacrifice is of no use to us unless the Holy Spirit realizes the atonement to our conscience" and gives us by faith a participation of his saving benefits. "It is the Spirit that quickeneth, the flesh profiteth nothing: the words that I speak unto you, they are spirit, and they are life," John, vi. 56, 63. Hence the Holy Spirit in the church is called "a springing well, living water springing up," which makes the church a "fountain sealed," Cant. iv. 12. And every grace that appears in exercise, whether faith, hope, or love, joy, meekness, or humility, every confession or petition, all thanks, praises, or rejoicings, all sympathy with Christ in his sufferings, all pious concern for his honour, all fellowship with him, whether in his death or resurrection, all gratitude to him, zeal for him, or godly valour in his cause, are so many springs rising from this fountain, and playing the enlivening streams through the Mediator into the Father of mercies and God of all comfort. God seeketh such to worship him as shall worship him in spirit and in truth. It is the Holy Spirit that draws the image of God upon the soul; and it is this image that is "the beauty of the Lord our God upon us," Ps. xc. 17. And every soul renewed, and thus formed for God's praise, "worships the Lord in the beauty of holiness," 1 Chron xvi. 29, and none else.
Thus my dear friends, have I endeavoured to set before you and all others what little I understand of sowing to the Spirit, and of reaping eternal life from the same. I have also two more branches of the same heavenly mysteries, which I shall be glad to send you when God permits. One is upon "the emblems of the Spirit," and the other is upon the subject of "his divine anointing;" till then, farewell. I hear much of your great success; it confirms what I long since have written. God make you both the father and the nurse of thousands of millions, and let your seed possess the gate of those which hate them. Amen.