Scripture paints man as he is, in darker tints, and man as he may become, in brighter ones, than are elsewhere found. The range of this portrait painter's palette is from pitchiest black to most dazzling white, as of snow smitten by sunlight. Nowhere else are there such sad, stern words about the actualities of human nature; nowhere else such glowing and wonderful ones about its possibilities. This Physician knows that He can cure the worst cases, if they will take His medicine, and is under no temptation to minimise the severity of the symptoms or the fatality of the disease. We have got both sides in my text; man's actual condition, 'dead in trespa.s.ses'; man's possible condition, and the actual condition of thousands of men--made to live again in Jesus Christ, and with Him raised from the dead, and with Him gone up on high, and with Him sitting at G.o.d's right hand. That is what you and I may be if we will; if we will not, then we must be the other.

So there are three things here to look at for a few moments--the dead souls; the pitying love that looks down upon them; and the resurrection of the dead.

I. First, here is a picture, a dogmatic statement if you like, about the actual condition of human nature apart from Jesus Christ--'Dead in trespa.s.ses.'

The Apostle looks upon the world--many-coloured, full of activity, full of intellectual stir, full of human emotions, affections, joys, sorrows, fluctuations--as if it were one great cemetery, and on every gravestone there were written the same inscription. They all died of the same disease--'dead _through_ sin,' as the original more properly means.

Now, I dare say many who are listening to me are saying in their hearts, 'Oh! Exaggeration! The old gloomy, narrow view of human nature cropping up again.' Well, I am not at all unwilling to acknowledge that truths like this have very often been preached both with a tone and in a manner that repels, and which is rightly chargeable with exaggeration and undue gloom and narrowness. But let me remind you that it is not the Evangelical preacher nor the Apostle only who have to bear the condemnation of exaggeration, if this representation of my text be not true to facts, but it is Jesus Christ too; for He says, 'Except ye eat the flesh and drink the blood of the Son of Man, ye have no life in you.' And I think that be He divine or not divine, His words about the religious condition of men go so surely to the mark that a man must be tolerably impregnable in his self-conceit who charges _Him_ with narrowness and exaggeration. At all events, I am content to say after Him, and I pray that you and I, when we accept Him as our Teacher, may take not only His gracious, but His stern, words, a.s.sured that a deep graciousness lies in these, too, if we rightly understand them.

Let me remind you that the phrase of my text is by no means confined to Christian teachers, but that, in common speech, we hear from all high thinkers about the lower type of humanity being dead to the loftier thoughts in which they live and move and have their being. It has pa.s.sed into a commonplace of language to speak of men being 'dead to honour,'

'dead to shame,' 'dead' to this, that, and the other good and n.o.ble and gracious thing. And the same metaphor, if you like, lies here in my text--that men who have given their wills and inmost natures over to the dominion of self--and that is the definition of sin--that such men are, _ipso facto_, by reason of that very surrender of themselves to their worst selves, dead on what I may call the top side of their nature, and that all that is there is atrophied and dwindling away.

Unconsciousness is one characteristic of death. And oh! as I look round I know that there are tens, and perhaps hundreds, of men and women who are all but utterly unconscious of a whole universe in which are the only realities, and to which it becomes them to have access. You live, in the physical sense, and move and have your being in G.o.d, and yet your inmost life would not be altered one hair's-breadth if there were no G.o.d at all. You pa.s.s the most resplendent instances and ill.u.s.trations of His presence, His work, and you see nothing. You are blind on that side of your natures; or, as my text says, dead to the whole spiritual realm.

Just as if there were a brick wall run against some man's windows so that he could see nothing out of them; so you, by your persistent adherence to the paltry present, the material, the visible, the selfish, have reared up a wall against the windows of your souls that look heavenwards; and of G.o.d, and all the lofty starry realities that cl.u.s.ter round Him, you are as unconscious as the corpse upon its bier is of the sunshine that plays upon its pallid features, or of the dew that falls on its stiffened limbs. Dead, because of sin--is that exaggeration? Is it exaggeration which charges all but absolute unconsciousness of spiritual realities upon worldly men like some of you?

And, then, take another ill.u.s.tration. Another of the signatures of death is inactivity. And oh! what faculties in some of my friends listening to me now are shrivelled and all but extinct! They are dormant, at any rate, to use another word, for the death of my text is not so absolute a death but that a resurrection is possible, and so _dormant_ comes to express pretty nearly the same thing. Faculties of service, of enthusiasm, of life for G.o.d, of n.o.ble obedience to Him--what have you done with them? Left them there until they have stiffened like an unused lock, or rusted like the hinges of an unopened door; and you are as little active in all the n.o.blest activities of spirit, which are activities in submission to and dependence upon Him, as if you were laid in your coffin with your idle hands crossed for evermore upon an unheaving breast.

There is another ill.u.s.tration that I may suggest for a moment. Decay is another characteristic and signature of death. And your best self, in some of you, is rotting to corruption by sin.

Ay! Dear brethren, when we think of these tragedies of suicide that are going on in thousands of men round about us to-day, it seems to me as if the metaphor and the reality were reversed; and instead of saying that my text is a violent metaphor, transferring the facts of material death and corruption to the spiritual realm, I am almost disposed to say it is the other way about, and the real death is the death of the spirit; and the outer dissolution and unconsciousness and inactivity of the material body is only a kind of parable to preach to men what are the awful invisible facts ever a.s.sociated with the fact of transgression.

There are three lives possible for each of us; two of them involuntary, the third requiring our consent and effort, but all of them sustained by the same cause. The first of them is that which we call life, the activity and the consciousness of the bodily frame; and that continues as long as the power of G.o.d keeps the body in life. When He withdraws His hand there comes what the senses call death. Then there is the natural life of thinking, loving, willing, enjoying, sorrowing, and the like, and that continues as long as He who is the life and light of men breathes into them the breath of that life. And these two are lived or died largely without the man's own consent or choice.

But there is a third life, when all that lower is lifted to G.o.d, and thinking and willing and loving and enjoying and aspiring and trusting and obeying, and all these natural faculties find their home and their consecration and their immortality in Him. That life is only lived by our own will and it is the true life, and the others are, as I said, but parables, and envelopes, and vehicles, as it were, in which this life is carried, that is more precious than they. In the physical realm, separate the body from G.o.d, and it dies. In the natural conscious life, separate the soul, as we call it, from G.o.d, and it dies. And in the higher region, separate the spirit, which is the man grasping G.o.d, from G.o.d, and he dies; and that is the real death. Both the others are nothing in comparison with it.

It may co-exist with a large amount of intellectual and other forms of activity, as we see all round about us, and that makes it only the more ghastly and the sadder. You are full of energy in regard to all other subjects, but smitten into torpor about the highest; ready to live, to work, to enjoy, to think, to will, in all other directions, and utterly unconscious and unconcerned, or all but utterly unconscious and unconcerned, in regard to G.o.d.

Oh! a death which is co-existent with such feverish intensity of life as the most of you are expending all the week at your business and your daily pursuits is among the saddest of all the tragedies that angels are called upon to weep over, and that men are fools enough to enact.

Brother! If the representation is a gloomy one, do not you think that it is better to ask the question--Is it a true one? than, Is it a cheerful one? I lay it upon your hearts that he that lives to G.o.d and with G.o.d is alive to the centre as well as out to the finger tips and circ.u.mference of his visible being. He that is dead to G.o.d is dead indeed whilst he lives.

II. Now, notice, in the second place, the pitying love that looks down on the cemetery.

'G.o.d, who is rich in mercy, for His great love wherewith He loved us.'

Thus the great truth that is taught us here, first of all, is that that divine love of the Divine Father bends down over His dead children and cherishes them still. Oh! you can do much in separating yourselves from G.o.d through selfishness, selfwill, sensuality, or other forms of sin, but there is one thing you cannot do, you cannot prevent His loving you.

If I might venture without seeming irreverent, I would point to that pathetic page in the Old Testament history where the king hears of the death, red-handed in treason, of his darling son, and careless of victory and forgetful of everything else, and oblivious that Absalom was a rebel, and only remembering that he was his boy, burst into that monotonous wail that has come down over all the centuries as the deepest expression of undying fatherly love. 'Oh! my son Absalom, my son, my son Absalom! Oh! Absalom, my son, my son!' The name and the relationship will well up out of the Father's heart, whatever the child's crime. We are all His Absaloms, and though we are dead in trespa.s.ses and in sins, G.o.d, who is rich in mercy, bends over us and loves us with His great love.

The Apostle might well expatiate in these two varying forms of speech, both of them intended to express the same thing--'rich in mercy' and 'great in love.' For surely a love which takes account of the sin that cannot repel it, and so shapes itself into mercy, sparing, and departing from the strict line of retribution and justice, is great. And surely a mercy which refuses to be provoked by seventy times seven transgressions in an hour, not to say a day, is rich. That mercy is wider than all humanity, deeper than all sin, was before all rebellion, and will last for ever. And it is open for every soul of man to receive if he will.

But there is another point to be noticed in reference to this wonderful manifestation of the divine love looking down upon the myriads of men dead in sin, and that is that this love shapes the divine action. Mark the language of our text, in which the Apostle attributes a certain line of conduct in the divine dealings with us to the fact of His great love.

Because 'He loved us' therefore He did so and so. Now about that I have only two remarks to make, and I will make them very briefly. The one is, here is a demonstration, for some of you people who do not believe in the Evangelical doctrine of an Atonement by the sacrifice of Jesus Christ, that the true scriptural representation of that doctrine is not that which caricaturists have represented it--viz. that the sacrifice of Jesus Christ changed in any manner the divine heart and disposition. It is not as unfriendly critics (who, perhaps, are not to be so much blamed for their unfriendliness as for their superficiality) would have us to believe, that the doctrine of Atonement says that G.o.d loves because Christ died. But the Apostle who preached that doctrine and looked upon it as the very heart and centre of his message to the world here puts as the true sequence--Christ died because G.o.d loves. Jesus Christ said the same thing, 'G.o.d so loved the world that He sent His Son, that whosoever believeth on Him should be saved.'

And that brings me to the second of the remarks which I wish briefly to make--viz. this, that the Divine Love, great, patient, wonderful, unrepelled by men's sin, as it is, has to adopt a process to reach its end. G.o.d by His love does not, because He cannot, raise these dead souls into a life of righteousness without Jesus Christ. And Jesus Christ comes to be the channel and the medium through which the love of G.o.d may attain its end. G.o.d's pitying love, because 'He is rich in mercy,' is not turned away by man's sin; and G.o.d's pitying love, because 'He is rich in mercy,' quickens men not by a bare will, but by the mission and work of His dear Son.

III. And so that is the last thing on which I speak a word--viz. the resurrection of the dead souls.

They died of sin. That was the disease that killed them. They cannot be quickened unless the disease be conquered. Dear brethren, I have to preach--not to argue, but to preach--and to press upon each soul the individual acceptance of the Death of Jesus Christ as being for each of us, if we will trust Him, the death of our death, and the death of our sin. By His great sacrifice and sufficient oblation He has borne the sins of the world and has taken away their guilt. And in Him the inmost reality of the spiritual death, and its outermost parable of corporeal dissolution, are equally and simultaneously overcome. If you will take Him for your Lord you will rise from the death of guilt, condemnation, selfishness, and sin into a new life of liberty, sonship, consecration, and righteousness, and will never see death.

And, on the other hand, the life of Jesus Christ is available for all of us. If we will put our trust in Him, His life will pa.s.s into our deadness; He Himself will vitalise our being, dormant capacities will be quickened and brought into blessed activity, a new direction will be given to the old faculties, desires, aspirations, emotions of our nature. The will will tower into new power because it obeys. The heart will throb with a better life because it has grasped a love that cannot change and will never die. And the thinking power will be brought into living, personal contact with the personal Truth, so that whatsoever darknesses and problems may still be left, at the centre there will be light and satisfaction and peace. You will live if you trust Christ and let Him be your Life.

And if thus, by simple faith in Him, knowing that the power of His atoning death has destroyed the burden of our guilt and condemnation, and knowing the quickening influences of His constraining love as drawing us to love new things and make us new creatures, we receive into our inmost spirits 'the law of the spirit of life' which was in Christ Jesus, and are thereby made 'free from the law of sin and death,' then it is only a question of time, when the vitalising force shall flow into all the cracks and crannies of our being and deliver us wholly from the bondage of corruption in the outer as well as in the inner life; for they who have learned that Christ is the life of their lives upon earth can never cease their appropriation of the fulness of His quickening power until He has 'changed the body of their humiliation into the likeness of the body of His glory, according to the working whereby He is able to subdue even all things unto Himself.'

Brethren! He Himself has said, and His words I beseech you to remember though you forget all mine, 'He that believeth in Me, though he were dead, yet shall he live, and he that liveth and believeth in Me shall never die.' 'Believest thou this?'

'THE RICHES OF GRACE'

'That in the ages to come He might show the exceeding riches of His grace in kindness towards us in Christ Jesus.'--Eph. ii. 7.

One very striking characteristic of this epistle is its frequent reference to G.o.d's purposes, and what, for want of a better word, we must call His motives, in giving us Jesus Christ. The Apostle seems to rise even higher than his ordinary height, while he gazes up to the inaccessible light, and with calm certainty proclaims not only what G.o.d has done, but why He has done it. Through all the earlier portions of this letter, the things on earth are contemplated in the light of the things in heaven. The great work of redemption is illuminated by the thought of the will and meaning of G.o.d therein; for example, we read in Chapter i. that He 'hath blessed us with all spiritual blessings in Christ, according as He hath chosen us in Him,' and immediately after we read that He 'has predestinated us unto the adoption of children by Jesus Christ according to the good pleasure of His will.' Soon after, we hear that 'He hath revealed to us the mystery of His will, according to His good pleasure which He purposed in Himself'; and that our predestination to an inheritance in Christ is 'according to the purpose of Him who worketh all things after the counsel of His own will.'

Not only so, but the motive or reason for the divine action in the gift of Christ is brought out in a rich variety of expression as being 'the praise of the glory of His grace' (1-6), or 'that He might gather together in one all things in Christ' (1-10), or that 'we should be to the praise of His glory' (1-12), or that 'unto the princ.i.p.alities and powers in heavenly places might be known by the Church the manifold wisdom of G.o.d.'

In like manner our text follows a sublime statement of what has been bestowed upon men in Jesus, with an equally sublime insight into the divine purpose of thereby showing 'the exceeding riches of His grace.'

Such heights are not for our unaided traversing; it is neither reverent nor safe to speculate, and still less to dogmatise, concerning the meaning of the divine acts, but here, at all events, we have, as I believe, not a man making unwarranted a.s.sertions about G.o.d's purposes, but G.o.d Himself by a man, letting us see so far into the depths of Deity as to know the very deepest meaning of His very greatest acts, and when G.o.d speaks, it is neither reverent nor safe to refuse to listen.

I. The purpose of G.o.d in Christ is the display of His grace.

Of course we cannot speak of motives in the divine mind as in ours; they imply a previous state of indecision and an act of choice, from which comes the slow emerging of a resolve like that of the moon from the sea.

A given end being considered by us desirable, we then cast about for means to secure it, which again implies limitation of power. Still we can speak of G.o.d's motives, if only we understand, as this epistle puts it so profoundly, that His 'is an eternal purpose which He purposed in Himself,' which never began to be formed, and was not formed by reason of anything external.

With that caution Paul would have us think that G.o.d's chiefest purpose in all the wondrous facts which make up the Gospel is the setting forth of Himself, and that the chiefest part of Himself, which He desires that all men should come to know, is the glory of His grace. Of course very many and various reasons for these acts may be alleged, but this is the deepest of them all. It has often been misunderstood and made into a very hard and horrible doctrine, which really means little else than all-mighty selfishness, but it is really a most blessed one; it is the proclamation in tenderest, most heart-melting fashion of the truth that G.o.d is Love, and therefore delights in imparting that which is His creatures' life and blessedness; it bids us think that He, too, amidst the blessedness of His infinite Being, knows the joy of communicating which makes so large a part of the blessedness of our finite selves, and that He, too, is capable of being touched and gladdened by the joy of expression. As an artist in his n.o.blest work paints or chisels simply for love of pouring out his soul, so, but in infinitely loftier fashion, the great Artist delights to manifest Himself, and in manifesting to communicate somewhat of Himself. Creation is divine self-revelation, and we might say, with all reverence, that G.o.d acts as birds sing, and fountains leap, and stars shine.

But our text leads us still farther into mysteries of glory, when it defines what it is in G.o.d that he most desires to set forth. It is the 'exceeding riches of Grace,' in which wonderful expression we note the Apostle's pa.s.sionate acc.u.mulation of epithets which he yet feels to be altogether inadequate to his theme. It would carry us too far to attempt to bring out the whole wealth contained in these words which glide so easily over unthinking lips, but we may lovingly dwell for a few moments upon them. Grace, in Paul's language, means love lavished upon the undeserving and sinful, a love which is not drawn forth by the perception of any excellence in its objects, but wells up and out like a fountain, by reason of the impulse in its subject, and which in itself contains and bestows all good and blessing. There may be, as this very letter shows, other aspects of the divine nature which G.o.d is glad that man should know. His power and His wisdom have their n.o.blest ill.u.s.tration in the work of Jesus, and are less conspicuously manifested in all His work; but His grace is shrined in Christ alone, and from Him flows forth into a thirsty world. That love, 'unmerited and free,' holds in solution power, wisdom and all the other physical or metaphysical perfections belonging to G.o.d with all their energies. It is the elixir in which they are all contained, the molten splendour into which have been dissolved gold and jewels and all precious things. When we look at Christ, we see the divinest thing in G.o.d, and that is His grace. The Christ who shows us and certifies to us the grace of G.o.d must surely be more than man. Men look at Him and see it; He shows us that grace because He was full of grace and truth.

But Paul is here not propounding theological dogmas, but pouring out a heart full of personal experience, and so adds yet other words to express what he himself has found in the Divine Grace, and speaks of its riches. He has learned fully to trust its fulness, and in his own daily life has had the witness of its inexhaustible abundance, which remains the same after all its gifts. It 'operates unspent.' That continually self-communicating love pours out in no narrower stream to its last recipient than to its first. All 'eat and are filled,' and after they are satisfied, twelve baskets full of fragments are taken up. These riches are exceeding; they surpa.s.s all human conception, all parallel, all human needs; they are properly transcendent.

This, then, is what G.o.d would have us know of Himself. So His love is at once the motive of His great message to us in Jesus Christ, and is the whole contents of the message, like some fountain, the force of whose pellucid waters cleanses the earth, and rushes into the sunshine, being at once the reason for the flow and that which flows. G.o.d reveals because He loves, and His love is that which He reveals.

II. The great manifestation of grace is G.o.d's kindness to us in Christ.

All the revelation of G.o.d in Creation and Providence carries the same message, but it is often there hard to decipher, like some half-obliterated inscription in a strange tongue. In Jesus the writing is legible, continuous, and needs no elaborate commentary to make its meaning intelligible. But we may note that what the Apostle founds on here is not so much Christ in Himself, as that which men receive in Christ. As he puts it in another part of this epistle, it is 'through the Church' that 'princ.i.p.alities and powers in heavenly places' are made to 'know the manifold wisdom of G.o.d.' It is 'His kindness towards us' by which 'to the ages to come,' is made known the exceeding riches of grace, and that kindness can be best estimated by thinking what we were, namely, dead in trespa.s.ses and sins; what we are, namely, quickened together in Christ; raised up with Him, and with Him made to sit in heavenly places, as the immediately preceding clauses express it. All this marvellous transformation of conditions and of self is realised 'in Christ Jesus.' These three words recur over and over again in this profound epistle, and may be taken as its very keynote. It would carry us beyond all limits to deal with the various uses and profound meanings of this phrase in this letter, but we may at least point out how intimately and inseparably it is intertwined with the other aspect of our relations to Christ in which He is mainly regarded as dying for us, and may press upon you that these two are not, as they have sometimes been taken to be, antagonistic but complementary. We shall never understand the depths of the one Apostolic conception unless we bring it into closest connection with the other. Christ is for us only if we are in Christ; we are in Christ only because He died for us.

G.o.d's kindness is all 'in Christ Jesus'; in Him is the great channel through which His love comes to men, the river of G.o.d which is full of water. And that kindness is realised by us when we are 'in Christ.'

Separated from Him we do not possess it; joined to Him as we may be by true faith in Him, it is ours, and with it all the blessings which it brings into our else empty and thirsting hearts. Now all this sets in strong light the dignity and work of Christian men; the profundity and clearness of their religious character is the great sign to the world of the love of G.o.d. The message of Christ to man lacks one chief evidence of its worth if they who profess to have received it do not, in their lives, show its value. The characters of Christian people are in every age the clearest and most effectual witnesses of the power of the Gospel. G.o.d's honour is in their hands. The starry heavens are best seen by reflecting telescopes, which, in their field, mirror the brightness above.

III. The manifestation of G.o.d through men 'in Christ' is for all ages.

In our text the ages to come open up into a vista of undefined duration, and, just as in another place in this epistle, Paul regards the Church as witnessing to the princ.i.p.alities and powers in heavenly places, so here he regards it as the perennial evidence to all generations of the ever-flowing riches of G.o.d's grace. Whatever may have been the Apostle's earlier expectations of the speedy coming of the day of the Lord, here he obviously expects the world to last through a long stretch of undefined time, and for all its changing epochs to have an unchanging light. That standing witness, borne by men in Christ, of the grace which has been so kind to them, is not to be antiquated nor superseded, but is as valid to-day as when these words gushed from the heart of Paul. Eyes which cannot look upon the sun can see it as a golden glory, tinging the clouds which lie cradled around it. And as long as the world lasts, so long will Christian men be G.o.d's witnesses to it.

There are then two questions of infinite importance to us--do we show in character and conduct the grace which we have received by reverently submitting ourselves to its transforming energy? We need to be very close to Him for ourselves if we would worthily witness to others of what we have found Him to be. We have but too sadly marred our witness, and have been like dim reflectors round a lamp which have received but little light from it, and have communicated even less than we have received. Do we see the grace that shines so brightly in Jesus Christ?

G.o.d longs that we should so see; He calls us by all endearments and by loving threats to look to that Incarnation of Himself. And when we lift our eyes to behold, what is it that meets our gaze? Intolerable light?

The blaze of the white throne? Power that crushes our puny might? No!

the 'exceeding riches of grace.' The voice cries, 'Behold your G.o.d!' and what we see is, 'In the midst of the throne a lamb as it had been slain.'