Hebrews, xiii. 8.
Jesus Christ, the same yesterday, to-day, and for ever.
These words, if considered with an eye to the preceding verses, may mean, “That our Lord Jesus Christ is always attentive to the wants and distresses of his faithful followers, and always at hand to relieve them:” Or, if we connect them with the verse immediately following, we may understand them as expressing this proposition, “That the doctrine of Jesus Christ is always one and the same, independently of the wayward and changeable fancies of men.” In either way, I say, the words may be taken; and they do not necessarily imply more than the one or the other of these two senses, which the context will oblige us to bestow upon them.
But the minds of the Apostles, full of the greatest ideas, and swelling with the suggestions of the holy Spirit, which, in no scanty measure, was imparted to them, perpetually overflow, as it were, the subject of their discourse, and expatiate into other and larger views, than seem necessary to the completion of the argument, immediately presented to them.
This being the manner of the inspired writers, it can be thought no forced or violent construction of the text, to take it in the full extent of the expression; which is so striking and awful, as naturally to turn our thoughts towards the contemplation of the three following particulars:
First, The ineffable glory of our Lord’s Person;
Secondly, The immensity of the scheme of Redemption through his blood[4]; And
Lastly, The unchangeable nature of his Religion.
In these several senses, it is truly and emphatically said of Jesus Christ, That he is the same yesterday, to-day, and for ever.
I. The transcendent dignity of our blessed Lord’s Person is expressed in these words.
For what less do they imply than a perfect state of being, a proper eternity of existence? Agreeably to what we read elsewhere, That he was in the beginning[5]—before all things[6]—that he is Alpha and Omega, the first and the last[7]—that his throne is for ever and ever[8]—and his goings forth from everlasting[9]: Nay, and suitably to the very turn of phrase, which the Holy Ghost employs in characterizing the Supreme Majesty of Heaven, I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty[10].
When Jesus Christ, therefore, is held out to us in the text, as being the same yesterday, to-day, and for ever, we may be allowed, or rather we are required, to elevate our thoughts to the utmost, and to conceive with inexpressible awe and veneration of that glory which he had with the Father, before the world was[11].
II. We are called upon by these words to reflect on the constant, uniform tenour of that amazing scheme of Redemption, which was planned before the ages, was unfolded by just degrees, and was finally completed in Christ Jesus; in this sense, likewise, so interesting to us, the SAME yesterday, to-day, and for ever.
The works of the Lord, says the Psalmist, are great, and sought out of all those that have pleasure therein[12]. But which of his works is so stupendous, or carries the enraptured mind to so high an original, as that which respects the redemption by Christ Jesus? Man was produced in time, and stationed on this earth at the distance of no more years, than our chronology easily reckons up. But who can go back to that moment, when the Godhead sate in council on the dispensation of Grace by the Gospel? On the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ; to the intent that, in the fullness of time, unto the principalities and powers in heavenly places might be known by the Church the manifold wisdom of God, according to the eternal purpose which he purposed in Christ Jesus our Lord[13]? Inspired language itself labours, we see, in setting forth the extent of this dispensation; in declaring to us what is the breadth, and length, and depth, and height of this scheme of divine wisdom, through the love of Christ, which passeth knowledge[14].
Known unto God, indeed, are ALL his works from the beginning[15]. But this great work of love seems to have been ever present to him; to have engaged and occupied, if we may presume so to speak, the constant, the unremitting, the unwearied attention of the divine mind; and to have entered into all the counsels of his providence, which he had formed for the display of his glory, through all ages, world without end[16].
Such is the idea which the Scriptures oblige us to entertain of the manifold wisdom of God in Christ Jesus: manifold, as it presents to us the various evolutions of an eternal and infinitely extended dispensation of Grace; but one and the same, with regard to the end in view, the redemption of a ruined world, and to the conduct and completion of them all by the means, and in the person, of the Redeemer.
What parts of this scheme lie out of the verge of our world, and how much of it hath respected, or may hereafter respect, other and higher natures by far, than the sons of men, it would be fruitless to inquire, as these deep things of God have not been distinctly revealed to us. Yet one thing deserves our notice, That the Angels themselves[17] desire to look into this scheme of salvation; and are surely some way concerned in it, since it was designed to comprehend, and gather together in one, all things in Christ, both which are in heaven, and which are on earth, even in HIM[18].
But conceive of the interest which celestial beings have in Jesus Christ, as you will; there can be no doubt, that he has been invariably the end of all God’s revelations to mankind. The history of Redemption is coæval with that of the Globe itself, has run through every stage of its existence, and will outlast its utmost duration. The precious hope of a Redeemer was the support of fallen man; the theme of all the Patriarchs; the basis of all the Covenants; the boast and exultation of all the Prophets; and the desire of all nations.
Look round on the shifting scenes of glory, which have been exhibited in the theatre of this world; and see the success of mighty conquerors, the policy of states, the destiny of empires, depend on the secret purpose of God in his son Jesus: before whom all the atchievements and imaginations of men must bow down, and to whose honour all the mysterious workings of his providence are now, have hitherto been, and will for ever be, directed.
Such is the uniform, immutable, everlasting tenour of that dispensation, we call Christian; the power and wisdom of God in Jesus Christ, the same yesterday, to-day, and for ever. But
III. Lastly, these words express the unchangeable nature and perpetual obligation of Christianity, considered as a Law of Religion, or Rule of Life, as well as a scheme of wisdom and mercy unspeakable for the redemption of mankind.
Salvation by the blood of Christ was the eternal purpose of God, the ultimate end of all his counsels. But, for the attainment of it, He chose to reveal his will gradually by several intermediate and preparatory communications. Hence the divine Law, though still directed to the same end, has been diversified, according as the Legislator saw fit, at sundry times, and in divers manners, to speak in times past unto the Fathers by the Prophets.
But now, at length, He hath spoken to us by his Son; whose word has become the standing law of mankind; obligatory on all, to whom it is made known, and unalterable by any authority, or by any change of circumstances whatsoever. The terms of salvation are irrevocably fixed. They are proposed to all, and required of all, without distinction of seasons or persons. The everlasting Gospel is addressed to all that dwell on the earth; to every nation and kindred and tongue and people[19]. The extent of it is universal; and the obligation so indispensable, that if an Angel from Heaven preach any other Gospel than that we have received, he is to be rejected by us; nay, an anathema rests upon him[20]. Since the sound of the Gospel is gone out into all the world[21], we are to listen to no other. Nor is it to be modified to our expectations or fancies. We are complete in HIM, which is the head of all principality and power[22]; even in Jesus Christ, with regard to the perpetuity and eternity of his Law, as well as in the other senses before considered, the SAME yesterday, to-day, and for ever.
After this explanation of the text, every one sees with what force it applies to the occasion of our present meeting. For surely such a Religion, as that of Jesus, so divine in its origin, so extensive in its views, and so permanent in its obligations, deserves to be propagated through the world; and justifies, or rather demands, the utmost zeal of its professors to spread it abroad among all nations.
And such is the end of this venerable Society; instituted for the double purpose of converting the Heathen, who sit in darkness and the shadow of death, to the blessed hopes of the Gospel; and of keeping up and promoting in professed Christians that faith, which they have already received, but, through indigence, ignorance, or a vicious life, have suffered to languish and die away, or have not, at least, cultivated to any valuable purpose.
And can either of these objects be indifferent to us? Be it but the latter of the two, it must deeply affect a good and compassionate mind. Where the want of instruction is extreme in those who bear the name of Christians, and the means of obtaining it clearly not within their power, there is no doubt that both benevolence and piety call upon us to administer what relief we properly can to their pressing necessities.
But the former, I suppose, is the main object of the Society: And if, on this occasion, we may have leave to enlarge our ideas a little, and to contemplate that object in the extent to which it has been carried by the zeal not of our’s only, but of other ancient and modern missions, we shall find it above measure interesting to all true believers in Jesus.
For look on the various wild and uncivilized tribes of men, of whatever name or colour, which our ambition, or avarice, or curiosity has discovered, in the new or old world; and say, if the sight of human nature in such crying distress, in such sordid, disgraceful, and more than brutal wretchedness, be not enough to make us fly with ardour to their relief and better accommodation.
To impart some ideas of order and civility to their rude minds, is an effort of true generosity: But, if we can find means at the same time, or in consequence of such civility, to infuse a sense of God and Religion, of the virtues and hopes which spring out of faith in Christ, and which open a scene of consolation and glory to them, who but must regard this as an act of the most sublime charity?
Indeed, the difficulties, the dangers, the distresses of all sorts, which must be encountered by the Christian Missionary, require a more than ordinary degree of that virtue, and will only be sustained by him, whom a fervent love of Christ and the quickening graces of his Spirit have anointed, as it were, and consecrated to this arduous service. Then it is, that we have seen the faithful minister of the word go forth with the zeal of an Apostle, and the constancy of a Martyr. We have seen him forsake ease and affluence; a competency at least, and the ordinary comforts of Society; and, with the Gospel in his hand and his Saviour in his heart, make his way through burning deserts and the howling wilderness: braving the rage of climates, and all the inconveniencies of long and perilous voyages; submitting to the drudgery of learning barbarous languages, and to the disgust of complying with barbarous manners; watching the dark suspicions, and exposed to the capricious fury, of impotent savages; courting their offensive society, adopting their loathsome customs, and assimilating his very nature, almost, to their’s; in a word, enduring all things, becoming all things, in the patient hope of finding a way to their good opinion, and of succeeding, finally, in his unwearied endeavours to make the word of life and salvation not unacceptable to them.
I confess, when I reflect on all these things, I humble myself before such heroic virtue; or, rather, I adore the grace of God in Christ Jesus, which is able to produce such examples of it in our degenerate world.
The power of Religion has, no doubt, appeared in other instances; in PENANCES, suppose, in PILGRIMAGES, in CRUSADES; and we know in what light they are now regarded by reasonable and judicious men.
But let not things so dissimilar be compared together, much less confounded. Uncommanded, useless, sanguinary zeal provokes your contempt and abhorrence; and with reason: Only remember, for pity’s sake, under what circumstances of ignorance and barbarity the provocation was given. But when the duty is clearly enjoined[23] by the Redeemer himself; when no weapon is employed by the enterprizing adventurer but that of the Spirit; when the friendliest affections prompt his zeal; and the object in view is eternal life; when, I say, the authority is unquestionable, and the means blameless; the motive so pure, and the end so glorious—O! let not the hard heart of Infidelity prophane such a virtue, as this, with the disgraceful name of fanaticism, or superstition.
Nay, Candour, methinks, should be ready to make allowance for some real defects or miscarriages, which will ever attend the best performances of mortal men. What though some error in judgment, some impropriety of conduct, some infirmity of temper, I had almost said, some imbecillity of understanding, be discernible in the zealous Missionary? Something, nay much, may be overlooked, where so much is endured for Christ’s sake. It is enough that the word of the Cross is preached in simplicity and godly sincerity[24]. He, whose strength is made perfect in weakness[25], will provide that even the frailties of his servants contribute, in the end, to the success of so good a cause, and the display of his own glory.
Thus much I could not help saying on the behalf, and in admiration, of a Charity, which intends so much benefit to the souls of men, which brings out so many shining virtues in its ministers, and reflects so much honour on the Christian name. They that feel themselves unworthy to be made the immediate instruments of carrying on this great work of conversion among savage tribes and infidel nations, should bless God for the nobler gifts of zeal, and resolution, and fortitude, which he has bestowed on others; and should promote it by such means as are in their power, by their countenance, their liberality, their counsel; by a strenuous endeavour, in this humbler way, to spread the honour of their Saviour, and the invaluable blessings of his Religion, to the ends of the world.
Thus shall we make some amends for those multiplied mischiefs, and, I doubt, injuries, which our insatiable Commerce occasions; and second the gracious designs of an all-wise Providence, which brings good out of evil, and turns to his own righteous ends even those VICES which our boisterous passions produce, and which He sees it not fit, in this our day of trial, to prevent or restrain.
Lastly, Thus shall we act as becomes the professors of that Religion, which is divine, universal, perfect; in one word, the gift and the likeness of Him, who is THE SAME YESTERDAY, TO-DAY, AND FOR EVER.
A
SERMON
PREACHED BEFORE
THE RIGHT HONOURABLE
THE HOUSE OF LORDS,
IN THE
ABBEY CHURCH OF WESTMINSTER,
ON MONDAY, JANUARY 30, 1786,
BEING
The Anniversary of King Charles’s Martyrdom.
Die Lunæ, 6ᵒ Februarii, 1786.
Ordered, by the Lords Spiritual and Temporal in Parliament assembled, That the Thanks of this House be, and are hereby, given to the Lord Bishop of Worcester, for the Sermon by him preached before this House, on Monday last, in the Abbey Church, Westminster; and he is hereby desired to cause the same to be forthwith printed and published.
Ashley Cowper,
Cler. Parliamentor.