View source for Blessings Imputed, and Mercies Imparted

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<p>  "But of him are you in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption--that, according as it is written, He that glories, let him glory in the Lord." 1 Cor. 1:30-31<br><br>
  It is because of him that you are in Christ Jesus, who has become for us wisdom from God--that is, our righteousness, holiness and redemption. Therefore, as it is written: "Let him who boasts boast in the Lord." 1 Cor. 1:30-31<br><br>
  These words, or rather a portion of them, came to my mind this morning as I was sitting in the pulpit after I had done preaching. And as I have usually found it far better that a text should come to me, than that I should go to a text, I have been induced to take them, and endeavor to speak from them this evening.<br><br>
  Some of my enemies, and alas, some of my professed friends, have endeavored to make out that it was my natural ability, or my acquired learning, which enabled me to preach; though I must say that I have but slender pretensions to either. But I know, if either were the case, I would have the whole word of God, and especially this chapter and this epistle against me--and did I look to, or lean upon myself, I had better have remained where I was, in Babylon, than attempt to stand up in God's name. But, through mercy, I have a witness in my conscience, which contradicts such representations.<br><br>
  I believe I have the same perplexities and exercises with respect to texts, and also with respect to sermons to be preached from texts, as others of my brethren in the ministry. I know what it is to be in thick darkness, and what it is to have a measure of sensible light; I know what it is to be shut up, and what it is to enjoy a degree of liberty; I know what the absence of life and feeling is, and at times what is their presence; I know (to use an expression of Brainerd's) 'what it is to work with stumps, and what it is to work with fingers.' So that, with respect to both my texts and sermons, I stand precisely on a level with my other brethren. I have often to cry to the Lord to give me texts from which to preach; and when I have got the text, to cry to the Lord to give me matter out of it. For I know by experience that all wisdom which does not come down from "the Father of lights" is folly; that all strength not divinely wrought in the soul is weakness; and that all knowledge that does not spring from the Lord's own teaching in the conscience is the depth of ignorance. To him therefore do I desire to look that he would teach me this evening how and what to speak. And may he grant that a savor from his own most blessed Majesty may rest upon the words that may drop from my lips.<br><br>
  With respect to the text, we may observe in it three leading features– <br>
  I. The eternal purpose and counsel of God with respect to his peculiar people--"It is because of him that you are in Christ Jesus."<br>
  II. The execution of that eternal purpose, in what Christ is made unto this peculiar people--"wisdom, righteousness, sanctification, and redemption."<br>
  III. The final purpose and grand result of God's counsel, and of its execution--"He that boasts, let him boast in the Lord."<br><br>
  <strong>
  I. The eternal purpose and counsel of God with respect to his peculiar people.<br><br>
  </strong>
  But it will be first desirable to point out WHO THE PEOPLE ARE, concerning whom the apostle makes this declaration, "It is because of him that YOU are in Christ Jesus."<br><br>
  The word "you," though it is but a monosyllable, though but three letters compose the whole of it, yet has a vast meaning connected with it. We must go to the beginning of the epistle to know who are intended by this little monosyllable. "Paul, called to be an apostle of Jesus Christ through the will of God, and Sosthenes our brother, unto the church of God which is at Corinth, to those who are sanctified in Christ Jesus, called to be saints, with all that in every place call upon the name of Jesus Christ our Lord, both theirs and ours." These are the people to whom the apostle addresses this epistle; these are the people comprehended in that little monosyllable "you"--the church of God, sanctified in Christ Jesus, called to be saints; with all who know what it is, by prayer and supplication, to call upon the name of Jesus Christ.<br><br>
  The "you" then, in the text, means quickened souls, believing characters; those who, by a work of grace upon their hearts, are sanctified, and enabled, by a spirit of grace and supplication, to call upon the name of Jesus Christ as their Lord and God.<br><br>
  Now, in the text, the apostle traces out what brought them into this state of saintship, "it is because of Him that you are in Christ Jesus." The expression refers to two distinct things–<br><br>
  1. The original purpose of God<br><br>
  2. The execution of that purpose<br><br>
  Both are "of Him."--flowing out of him, arising from him, purposed by him in eternity, and executed by him in time. "Of Him"--not of yourselves--"not of him that wills, nor of him that runs," not by the exertion of creature intellect, not by the instrumentality of human operation, not by anything the creature has done, not by anything the creature can do. The apostle traces up the standing of Christ's people in him to its origin--the eternal purpose and counsel of God. All that takes place in time he represents as flowing out of the eternal mind, and happening according to the original purpose and covenant plan of Jehovah.<br><br>
  You will observe, then, that when the apostle speaks of these Corinthian believers as being "in Christ Jesus," he intends thereby to set forth their personal standing in the Son of God under two distinct points of view–<br><br>
  1. As originating in eternity.<br><br>
  2. As taking place in time.<br><br>
  In other words, every believer has a twofold union with Christ; one from all eternity, which we may call, an eternal, or election-union; the other in time, through the Spirit's operation in his heart, which we may call a time, or regeneration-union. Let us attempt to unfold these two kinds of union separately.<br><br>
  1. Every soul, then, that ever had, has now, or ever will have a standing in Christ, had this standing in Him from all eternity. Just in the same way as the vine, according to the Lord's own figure, puts forth the branches out of the stem; not a single branch comes out of the stock but what previously was in the stock--so, not a single soul comes manifestatively into spiritual existence which had not first an invisible and eternal union with the Son of God. This eternal, immanent, and invisible union with the Person of Christ, God blessed his people with before all worlds, by his eternal purpose, and according to his own eternal counsel.<br><br>
  2. Now, out of this eternal and immanent union springs the second union that we have spoken of, which is a time union--a union in grace--a vital union between a living soul and a living Head. Until the Lord quickens elect vessels of mercy they have eternal union, but they have not time union. Their eternal union never can be altered--that never can be dissolved--that accompanies them all through their unregenerate state--but their vital, spiritual, and experimental union takes place in time, through the teaching, and under the operations of the blessed Spirit.<br><br>
  But what a mercy it is for God's people that before they have a vital union with Christ, before they are grafted into him experimentally, they have an eternal, immanent union with him before all worlds. It is this eternal union that brings them into time existence. It is by virtue of this eternal union that they come into the world at such a time, at such a place, from such parents, under such circumstances, as God has appointed. It is by virtue of this eternal union that the circumstances of their time-state are ordained. By virtue of this eternal union they are preserved in Christ before they are called; <strong>they cannot die until God has brought about a vital union with Christ.</strong><br><br>
  Whatever sickness they may pass through, whatever injuries they may be exposed to, whatever perils assault them on sea or land, die they will not, die they cannot, until God's purposes are executed in bringing them into a vital union with the Son of his love. Thus, this eternal union watched over every circumstance of their birth, watched over their childhood, watched over their manhood, watched over them until the appointed time and spot, when "the God of all grace," according to his eternal purpose, was pleased to quicken their souls, and thus bring about an experimental union with the Lord of life and glory.<br><br>
  But this time-union, this vital, experimental union, we may speak of also under two distinct points of view–<br><br>
  1. Directly that God the Spirit is pleased to quicken the soul, there commences a vital union with Christ. But this vital union is not then known to the soul. What says the scripture? "He that is joined unto the Lord is one spirit" 1 Cor 6:17 One spirit! The Spirit that rests upon the soul to quicken it into spiritual life, by that very visitation, that very indwelling, gives a vital union to Jesus. But it is not at first known, it is not brought forth into the soul's enjoyment, it is not made manifest in our personal experience. It is, to use a figure that the scriptures have adopted, like the process of grafting.<br><br>
  Now we know that the process of grafting is this. A scion is cut off an old stock, and grafted into a new one. Before the scion can be grafted into the new stock, it must be cut off from the old--but when it is cut off from the old, and applied to the new, union does not immediately take place. The wounded scion and the wounded stock are brought into close approximation--they are joined together--and yet a time elapses before the sap flows forth out of the new stock, so as to give the scion a union to the tree. This may throw a little light upon spiritual grafting.<br><br>
  Though the soul is cut off from the old stock, and brought into close apposition with the Lord of life and glory, yet full union is not at once nor immediately enjoyed; though the scion is cut off from the old stock, and grafted into the new, joined together never to be separated, yet a certain time is needed that they may coalesce, that the cut stock and the cut scion may both grow together, that the sap out of the living stock may flow into the living scion.<br><br>
  2. When the Lord is pleased to bring the soul experimentally near to the Son of his love, and communicates a measure of that precious faith whereby Jesus is looked unto, leaned upon, believed in, trusted in, hoped in, and cleaved unto, and a taste of his love and blood is felt in the soul--that produces vital union. Then, if I may use the illustration I have before adopted, the scion and the stock are not merely in close apposition, as when first grafted; but the scion and the stock grow together--there is a coalescing between the two, a union never to be dissolved and the sap out of the stock flows out freely into the scion, so that it puts forth first its leaves of honest and tender profession, then its blossoms of faith, hope, and love, and finally those "fruits of righteousness, which are by Jesus Christ, unto the glory and praise of God."<br><br>
  Now the grand struggle of a living soul before he feels this vital union is to have it made manifest in his conscience. How many of the Lord's people are in this state--cut off from the old stock, coming, as far as they are able, unto Jesus, crying to be saved by his blood and righteousness, desiring above all things to know him and the power of his resurrection; yet no divine power communicated, no inward testimony sensibly felt, no precious sap manifestatively brought into their heart, no enjoyment of the Lord of life and glory in their soul. Though there is an eye of faith to see, a hand of faith to touch, an ear of faith to hear his voice, a heart of faith to receive Jesus into its very secret chambers, yet there is not brought about a clear, manifest, experimental union with the Lord of life and glory.<br><br>
  But wherever this vital union is brought about, it is a union of that nature which never can be broken--"Of him are you in Christ Jesus." See how the Holy Spirit, by the pen of Paul, ascribes the whole to God; nothing is given to the creature to do; not the weight of a straw is laid upon the back of freewill. God does it altogether. In eternity, God ordained and gave the everlasting union; and in time, by a work of grace, he cut the scion off the old stock, brought it in close apposition to the new, bound them round together, that they may never more be separated, by the cords of faith and the cement of love; and in time brought about also that close coalescing, that vital junction between the two, which causes the sap to flow freely into their souls, and make them abundant in every good word and work.<br><br>
  <strong></strong>
  <strong>II. The execution of that eternal purpose, in what Christ is made unto this peculiar people</strong>--"wisdom, righteousness, sanctification, and redemption."<br><br>
  We pass on to consider what flows out of this eternal, and this time-union. Observe again--we cannot observe it too often--how the whole of salvation is ascribed to the Lord; how completely the creature is set aside; how entirely man's wisdom, and man's exertions, and man's righteousness are put into the background; and how the Lord of grace and glory reigns triumphant. The apostle had ascribed the eternal and vital union, which the people of Christ have with their Head wholly to the purpose, and wholly to the execution of the Father; and now what Christ is to his people, he also ascribes wholly and solely to the same almighty and merciful God.<br><br>
  "Who of God"--observe, "of God"--that is first, by the eternal purpose and secret determination of Jehovah; and secondly, by the fulfillment of his eternal counsels, in the execution of his own almighty appointment--who thus of God "is made unto us wisdom, righteousness, sanctification, and redemption." The "us" here are the same persons as the "you." There is no distinction between the two. The apostle sometimes addresses the church of God as distinct from himself, and he sometimes addresses the church of God as one with himself. But whether he uses we or you the persons meant are the same--the saints of God, the elect unto eternal life.<br><br>
  Now, to these, and to these only, Christ Jesus is of God made "wisdom, righteousness, sanctification, and redemption." The Lord knows the needs of his people. He knew in eternity what they would need in time. The fall did not take God unawares. It was not an interruption to his eternal purposes. It was not an unexpected hindrance, which God never foresaw, never provided for. God decreed it by his own permissive decree. There are active decrees, and there are permissive decrees. There are good things which God decrees, and which he himself performs--and there are evils which God decrees, that out of them good might come. But God does not put his hands to the execution of those evils. He decrees to permit them, not himself to do them; for God is not, and never can be the author of sin. We must make this distinction, or we shall impute to God that which he hates. At the same time, we must admit, that God decrees permissively, or the whole chain of events would be thrown into a mass of confusion. The distinction is beautifully set forth in what Peter said to those that crucified the Lord--"Him, being delivered by the determinate counsel and foreknowledge of God"--there is the decree--"you have taken, and by wicked hands"--there is the agency of man--"have crucified and slain" Ac 2:23<br><br>
  The Lord, then, foresaw what his people would be, and foreseeing what his people would be--how completely ignorant, how deeply dyed in guilt, how awfully depraved, how entirely destroyed--he took care to provide a remedy beforehand. He set up, in his own eternal counsels, the God-man Mediator, that he might be, in his fullness, all that they should need in time, and enjoy in eternity. For instance–<br><br>
  1. He saw that they would be sunk into utter FOLLY--that all the <strong>WISDOM</strong> of man would be foolishness with God. "I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent. Where is the wise? where is the scribe? where is the disputer of this world? has not God made foolish the wisdom of this world?" God saw that when man fell from original righteousness, he fell from all wisdom, and became a fool, mistaking good for evil and evil for good, sweet for bitter and bitter for sweet, light for darkness and darkness for light. God knew that he would stumble upon the dark mountains, far away from peace and righteousness. Therefore, knowing how folly would be bound up in the hearts of his elect children, he beforehand appointed Jesus to be their wisdom.<br><br>
  Now, I think, with respect to these four things which the Lord of life and glory is said to be to his people, we may view them, first, as imputed, and secondly, as imparted. Some who hold imputed righteousness, object to imputed wisdom, imputed sanctification, and imputed redemption. But why should we stand aghast, as though this would lead us into the depths of Antinomian licentiousness? If we take care to state that there is imparted wisdom, as well as imputed wisdom; imparted sanctification, as well as imputed sanctification--imparted redemption, as well as imputed redemption; if we do not by imputation destroy impartation--I do not see why we should shrink from imputed wisdom more than from imputed righteousness. Paul says, "Blessed be the God and Father of our Lord Jesus Christ. who has blessed us with all spiritual blessings in heavenly places in Christ." Eph 1:3 Is not wisdom a spiritual blessing? and if this be "in heavenly places in Christ," is it not a blessing by imputation? For what am I by nature? A fool--all my wisdom, outside of Christ, is nothing but the height of foolishness, and all my knowledge nothing but the depth of ignorance. Can I then ever be considered as wise? I can, if Christ is made wisdom to me. If I have a standing in Christ, then I have a standing in all that Christ is to me. Is Christ wise? the only wise God? infinitely wise? unerringly wise? Is he Wisdom itself, Wisdom in the abstract, set forth by that title in the 8th of Proverbs?
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