1 Thess. 5:1–8.

What did he design in the redemption of the world at large?

[When first he determined to rescue man from perdition, he decreed that he would “create us anew in Christ Jesus unto good works, in which he ordained that we should walk.

The means which he used for the accomplishment of our salvation had especial respect to this end, not to save us in our sins, hut from them.

He sent his only dear Son to take our nature, and in that nature to live, to die, to rise again. But in all this he aimed, not at our happiness merely, but our restoration to the image which we had lost.” This is specified in terms peculiarly strong and energetic, in order that we may not overlook this truth as if it were only of secondary importanceg.

He gave his Holy Spirit also for the same end: he gave him to humble us, to renew usi, to mortify all our vile lusts and passions, to fashion us after the Divine imagel, and to perfect that image in our souls.]

What does he design in imparting that redemption to individuals?

[Wherefore did he choose any of us from before the foundation of the world? It was “that we might be holy, and without blame before him in love.” Why has he revealed his grace in our hearts? It was to “teach us, that, denying ungodliness and worldly lusts, we should live righteously, soberly, and godly in this present world.” If he apply his promises to our souls, or hide his face from us, it is alike “for our profit, that we may be partakers of his holinessp.” Whatever be his dispensations towards us, “this is his will, even our sanctification;” and this is his ultimate design in all, even to “carry on the good work he has begunr,” to “sanctify us wholly,” and to “perfect that which concerneth ust.”]

But holiness is also,

II. The one object of his regard—

Nothing but that is regarded by him in this world—

[The external ordinances of religion are not only worthless, but even, hateful, in his sight, if destitute of solid piety. On the other hand, the smallest particle of genuine goodness is not overlooked by himx. Even the semblance of it has sometimes been rewarded by him, in order that he might shew to mankind how great a value he has for it, where it really exists. One single disposition is declared by him to be of great price in his sightz. The purposes which have never been realized in act, are highly commended by him. And wherever he sees a person labouring to do his will, he invariably reveals to him his love in a more abundant measureb, and communicates to him his richest blessings.]

Nothing but that will be regarded by him in the world to come—

[When we shall stand at the judgment-seat of Christ, the inquiry will be, not, what we have professed, but what we have done: and a Gentile who has served God according to the light that he enjoyed, will be preferred before the Christian, who has not made a suitable improvement of his superior advantages. Apparently trivial occurrences will be noticed in that day; and rewards will be dispensed, not according to the greatness and splendour of our actions, but according to their intrinsic qualities, and to the principle evinced by themf. We must not indeed imagine that there is any merit in our poor services, for there is imperfection in them all; and, “if we had done all that is commanded us, we should be only unprofitable servants:” but God delights in holiness; and wherever he beholds it, he will, of his own grace and mercy, bestow upon it a proportionate reward, exalting those to the highest thrones in glory, who have made the greatest improvement of the talents committed to them.

There will be no distinction made, except what is grounded on the different degrees of conformity to the Divine image which the different individuals have attained. God will not respect the circumcised more than the uncireumcised, or the rich and learned more than the poor and illiterate. In all persons equally the image of Christ will be sought for; and the possession, or want of it, will determine their eternal state: “Christ will then be, as he now is, all, and in all”]

We conclude with INQUIRING, Who amongst you is like-minded with God?

1. Ye children of this world—

[How far are ye from according with God. With him, Christ is all; with you, the world. If ye may but enjoy the pleasures, the honours, the riches of the world, ye care not about the image of Christ: to be rich in faith and good works is not the object of your ambition: that you leave to the old, the sick, the enthusiasts. But ah! if Christ be all, as indeed he is, think what a vanity you are pursuing: think how poor ye will be in the day of judgment; and how you will then execrate your present ways. Be persuaded to be wise in time: and beg without delay that “Christ may be made unto you wisdom, and righteousness, and sanctification, and redemption.”]

2. Ye self-deceiving professors—

[How many are there in the Church, who will talk about Christ, and speak of him as the ground of all their hopes, while yet they are shamefully destitute of his image! Yes, grievous it is to say, that there are “many vain-talkers and deceivers” now, as well as in the apostolic age; many that are proud and passionate; many that are earthly-minded and covetous; many that are unchaste and lewd; many that are deceitful in their words, and dishonest in their dealings; many, in short, whose tempers, and dispositions, and conduct, are a disgrace to their profession. Know ye, if such there be here present, that ye are as unlike to God as Satan himself is; and that all your knowledge, all your experiences, and all your professions, will only aggravate your condemnation, if you die in your present state. You do well to rely on Christ, and to make him your all in point of dependence; but know for a certainty, that, however you may pretend to trust in him, you never can he saved by him, unless you become new creatures: for “without holiness no man shall see the Lordl.”]

3. Ye true believers—

[You can appeal to God that you are like-minded with him in this grand point; and that you desire as much to be saved from sin, as to be delivered from hell itself. This is a blessed evidence that ye are born of God. While ye are thus panting after holiness, ye have nothing to fear: your faith is soundn. your hope is scriptural, and savingp. Go on then from grace to grace, from strength to strength. Be daily putting off the old man with its lusts, and putting on the new man with all its characteristic graces. Be “growing up thus into Christ in all things as your living Headt” till you have arrived at the full measure of the stature of Christ: and when you have attained a perfect meetness for the enjoyment of your God, you shall be like him, and with him for ever.x]

MMCLXXXVI

CHRISTIAN CONSTANCY DISPLAYED

Col. 3:12–14.

Put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, long-suffering; forbearing one another, and forgiving one another, if any man have a quarrel against any: even as Christ forgave you, so also do ye. And above all these things put on charity, which is the bond of perfectness.

THE end of Christianity is, to restore man to the Divine image, in order to his ultimate restoration to the blessedness which he has forfeited and lost: nor does God ever accomplish the latter but through the medium of the former. Doubtless the Lord Jesus Christ, by his own obedience unto death, effects our reconciliation with God: that is his work, and his alone. But our “meetness for the inheritance of the saints in light” is the work of his Holy Spirit; and it is wrought in every one of “God’s elect:” for no one is “chosen to salvation but through the sanctification of the Spirit, united with, and added to, the sprinkling of the blood of Jesus Christb.” Hence, in the chapter before us, the Apostle marks distinctly wherein that renovation consists: it is “a putting off of the old man, and a putting on of the new man, which, after God, is created in righteousness and true holiness.” The particular evils of the old man, which are to be put off, are enumerated in ver. 8, 9. The particular graces of the new man, which are to be put on, are stated in the words of my text: and, inasmuch as this transformation of the soul into the Divine image, or “the forming of Christ within us,” is that which, beyond all other marks of distinction, will operate to our final acceptance with God, the Apostle urges us to meet God, as it were, upon his own terms: “Put on, therefore,” the new man: and he urges us, by the consideration of the distinguishing grace which we ourselves have received: “Put on, therefore, as the elect of God, holy and beloved,” this new man. Now, the attainment of this change is what we all profess to hope for; and, therefore, it should be sought by us with all diligence, and be manifested by us ill the whole of our life and conversation.

To impress this upon your minds, I will shew,

I. Wherein the Christian character consists—

If we would have a full view of this subject, we must enter into the Christian’s experience before God. But that would lead us beyond the proper scope of our text, which confines our attention to the Christian in his daily walk before man. Adhering then to our text, let us see what the Christian should be,

1. In the daily habit of his mind—

[You cannot but know, brethren, what proud, selfish creatures we are by nature; caring for nothing but our own ease, pleasure, honour, and advancement. Except in very particular cases, where relative or social ties have created a more than ordinary interest in our minds, how little do we feel for those around us; either for those with whom we have more immediate intercourse, or those who are bowed down with sorrows of any kind!

But, in opposition to these hateful dispositions, we should put on, in the place of indifference, compassion; in the place of roughness, courtesy; and in the place of pride, humility. We may conceive how a mother’ bowels would yearn over her first-born child, when writhing in agony, and perishing through want. Such “bowels of mercies should we put on” towards all who are in want or trouble of any kind; participating, at least by sympathy, the sorrows which we cannot alleviate in any other way. And towards every person with whom we come in contact, whether he be a superior, an equal, or an inferior, yea, and whether he be a friend or foe, we should “put on kindness,” and exercise nothing but benevolence. As least of all, we should be ever ready to take the lowest place, “putting on humbleness of mind,” and, with unaffected simplicity, rendering ourselves the servants of all around us. This, I say, should be the daily habit of our minds; not called forth by great exertion, but operating readily, naturally, habitually, as the feelings of a mother towards her infant offspring.]

2. In his deportment towards others—

[Here, alas! we cannot but be sensible what irritability we have shewn on the slightest occasions; what displeasure, when an offence has been of any continuance; what alienation we have felt from those who differ from us in their sentiments and conduct; and what vindictiveness, when any serious injury has been sustained by us. But all of this is sadly unbecoming us as the followers of Christ, whom, by every possible consideration, we are bound to imitate and resemble. For anger, we should “put on meekness;” and “long-suffering,” in the place of retaliation or complaint. Instead of harbouring intolerance, we should “put on forbearance;” and, instead of retaining a vindictive spirit against any, we should call to mind how many and great offences Christ has forgiven us; and should gladly “mete to our fellow-creatures the measure which we ourselves have received from him.” This is the spirit which we are to manifest on all occasions; and this is to be the constant tenour of our way, in all our intercourse with mankind.]

3. In the governing principle of his life—

[Here is man’s great defect. By nature we are altogether wrapt up in self. Self is the principle that actuates us in every thing, and the end for which alone we live. Self-seeking, self-pleasing, self-interest, occupy, for the most part, our every thought, and regulate our every motion. But there is a new principle that is imparted to the Christian, and under its influence his whole life must be directed: and this is, the principle of love or charity. This is the root and essence of every other grace: it comprehends all, combines all, consolidates all. Whatever there be that enters into the composition of Christian “perfection, this is the bond” which unites it altogether, and forms it into one harmonious mass. It is the spirit which pervades and actuates every faculty of the soul, even as the soul directs and regulates every member of the body. The soul, in operation, causes every member to perform its proper office; and love, presiding, will keep every Christian grace in full activity. This, therefore, we must “put on, over all, and above all” the other graces that have been mentioned; that so nothing may be wanting to the proper discharge of all our duties.]

That I may the better commend to you this state of mind, I will endeavour to point out,

II. The vast importance of it—

Notice particularly what the Apostle urges in my text: “Put on, as the elect of God, holy and beloved,” these several graces. God calls for it: man expects it: consistency requires it.

1. God calls for it—

[You are his elect. But to what has he called you? Not to salvation only, but “unto holiness.” Hear particularly how St. Paul states this matter: “God has chosen us in Christ before the foundation of the world, that we should be holy and without blame before him in love.” And again: “He has predestinated us to be conformed to the image of his Song.” Now if, instead of cultivating these graces, we retain “the old man” in all his power and efficiency, we defeat the very object which God, supposing him to have elected us, has had in view. And will God endure that? Our blessed Lord said, “Have not I chosen you twelve; and one of you is a devil?” Know, then, if we continue devils, as Judas did, we shall, with him, “go to our own placei,” and not to the habitation of the just. We can never be “beloved” of our God if we be not “holy.”]

2. Man expects it—

[If we profess to be “the elect of God,” man will very reasonably demand a proof of it. We may tell him of our faith: but he will reply, ‘Shew me your works. As for your faith, God alone can judge of that: but I must judge of the tree by its fruits: and, it you profess to be distinguished above your fellows by the special favour of your God, I have a right to ask, “What do ye more than others?” Have you “put off the old man, which is corrupt according to the deceitful lusts; and put on the new man, which, after God, is created in righteousness and true holiness?” Let me see what your tempers are in your family, and towards all around you, and especially under circumstances of heavy trial. Tell me not of your inward experiences before God: I must judge by your spirit and conduct towards man: and, if I find you not endued with the graces of the Spirit, I can account you no better than others; yea, rather, I must account you worse; since, with all your high professions, you are no better than hypocrites and deceivers.’]

3. Consistency requires it—

[This is the peculiar force of my text. When we call ourselves “the elect of God,” we profess to have been “renewed in the spirit of our mind:” for, if we do not profess this, the most abandoned reprobate in the universe has as much right to call himself “elect,” as we. “Are you, then, destitute of compassion? How dwelleth the love of God in you?” Are you proud, passionate, intolerant, unforgiving? “Lie not against the truth:” ye are “children of darkness, and not of light;” “not children of God, but children of the devilo.” To “call Christ, Lord, Lord,” without walking in his steps, is only to deceive and ruin your own souls.]

BEHOLD then, brethren,

1. The excellence of Christian principles—

[Christianity requires us to refer all good to God; and to say, after all that we have attained, “By the grace of God I am what I am.” But will this tend to encourage us in sin? No; “the grace of God, which bringeth salvation, teaches us, that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world:” and “the hope that we have in Christ will, of necessity, lead us to purify ourselves, even as He is purer.”]

2. The beauty of the Christian character—

[Look at a man habited, as my text describes, in all those lovely graces; and “so clothed with them,” as never to be seen without them: and then tell me, whether he be not a lovely character. Is there a man in the universe that does not admire “bowels of mercies, kindness, humbleness of mind, meekness, long-suffering, forbearance, and forgiveness,” and all under the direction and government of “love?” I grant, that, from envy and jealousy, the world may be filled with rage against a person possessing all these graces: for so were they incensed against our blessed Lord himself, in whom these virtues existed in their utmost possible perfection: but this was on other grounds than on account of his virtues: he professed himself the Messiah; and therefore they put him to death: his tempers, and dispositions, and habits, they could not but admire. And so, at this day, the men that hate us, under the idea of “God’s elect,” cannot but acknowledge that the consistent Christian is, of all characters, the loveliest upon the face of the earth. I call upon all of you therefore, brethren, to “shew forth these virtues;” and thus to “put to silence the ignorance of foolish men, by well-doingt.”]

MMCLXXXVII

LOVE TO THE SCRIPTURES RECOMMENDED

Col. 3:16.

Let the word of Chist dwell in you richly in all wisdom.

IT was declared to be one of the principal advantages which the Jews enjoyed above the heathen, that they had “the Oracles of God committed to them:” and we are still more highly privileged, in that we have in our hands the New-Testament Scriptures, whereby we are enabled to understand the writings of Moses and the prophets more fully than the writers themselves understood them. What part of the Christian records the Colossians could possess, we do not exactly know: we are sure that the sacred canon was not yet complete; nor were the different epistles which are come down to us, collected into one volume. It is probable enough that one or two of the Gospels might have been seen by them: and the possession of such a treasure would be a very sufficient ground for the exhortation before us. To us who enjoy a complete collection of all that God has ever seen fit to reveal,—at least, as much of it as is at all necessary for our edification and comfort,—the exhortation may be addressed with proportionably greater weight. To impress it the more powerfully upon your minds, we shall take occasion from it to shew you, in what light the sacred volume should be regarded, and in what manner it should be improved.

I. In what light it should be regarded—

The word which has been transmitted to us was written by different men, in different and distant ages of the world. But though it was written by men, it is indeed the word of God; because those holy men wrote under the inspiration of the Holy Ghost. Indeed, the word is, properly and strictly speaking, “the word of Christ”—

[Our blessed and adorable Lord ministered to the Church not only before his incarnation, but from the very beginning of the world. It was He who preached by Noah to the antediluvian world. It was He who inspired all the prophets in all succeeding ages of the Church; and enabled them to testify beforehand respecting his future sufferings and gloryd. Thus was he the real Author of the Old Testament. With respect to the New Testament, whatever is revealed there must also be traced to the same source. It was Christ who taught his Apostles, and who “by his Spirit brought all things to their remembrance,” and, in a personal appearance to Saul, revealed to him the whole scheme and plan of redemption. What the Apostles spake in his name, they affirmed to be, not the word of man, but of Godf: and what they wrote in their epistles, they declared to be “the commandment of their Lord.” Hence every part of the sacred volume is justly called by the Apostle “the word of Christ.”]

In this view it ought to be regarded by us—

[Let us suppose that the Lord Jesus Christ were now to come amongst us, and to teach in our Churches, as once he did in the streets and synagogues of Judea: should we not, if we knew him to be that very Jesus, listen to him with the deepest attention? Should we not revolve in our thoughts the various subjects of his discourse, and labour to ascertain their true import? If we could suppose him now addressing us from the cross, and appealing to his sufferings as an unquestionable demonstration of his love, and an irresistible argument for our adherence to him; should we not be melted to tears? should we not be ready to exclaim, “What have we to do any more with idols?” “Other lords have had dominion over us; but by thee only will we make mention of thy name.” Or, lastly, Jet us suppose that we saw the heavens opened, and Jesus standing at the right hand of God: let us suppose he spake to us now, as once he did from Mount Sinai, with thunderings, and lightnings, and earthquakes, and the sound of the trumpet waxing louder and louder; should we not tremble? should we not be ready to engage, as the Israelites did, “All that the Lord hath spoken will we do, and be obedient?” Were we to hear him speaking to us in any of these ways, the word would not more certainly be his, than this word is which we now possess: and therefore whatever sentiments of fear or love or gratitude we should feel on account of such revelations of his will, we ought to feel in reference to that sacred volume which we have in our hands: whenever we look upon it, we should say, This is the word of Him who came down from heaven to instruct me; of Him who died upon the cross to save me; of Him who now sits enthroned in glory, and will hereafter fix my doom according to it.]

Let us next inquire,

II. In what manner it should be improved—

We should not merely regard it with pious veneration, but, should make use of it,

1. For the furnishing of our minds—

[It is to little purpose to have the Scriptures in our houses, unless we read them diligently, and acquire a practical and experimental knowledge of them. As the tables of the law were deposited within the ark, so should the whole “word of God be hid within our hearts.” It should “dwell in us;” it should dwell in us “richly:” its precepts should be treasured up in our minds, that we may know what the will of the Lord is: its promises should be precious to us, that we may be able to plead them at the throne of grace, and obtain the accomplishment of them to our own souls: nor should its threatenings be overlooked, but rather be considered as kind and salutary admonitions which are given us for our good.

It will be said by many, that their memory is defective, and that they cannot retain the things which they read or hear: but if we made a practice of selecting daily some short portion of Scripture for our meditation throughout the day, the most ignorant amongst us would soon attain a knowledge which at present appears far beyond his reach.]

2. For the regulating of our conduct—

[Speculative knowledge, for the most part, administers only to pride and contention. That which alone is valuable to the Christian is practical. The Scriptures are designed to lead him to such wisdom and discretion as will be in vain sought for from any other source. Indeed “all wisdom” is to be “drawn from these wells of salvation.” The person whose mind is cast into the mould of the Scripture, will view every thing as God views it: he will have the same practical judgment as God himself has. “Good and evil, light and darkness” will not be confounded in his mind, as they are in the minds of ungodly men: he will distinguish them with ease, except in cases that are very obscure and complicated: by means of the spiritual discernment which he has obtained, he will be able to judge of the conduct of others, whilst they are not able to appreciate his: and as far as his actions are regulated by his principles, he will be a light to all around him; and they shall be constrained to “acknowledge that God is with them of a truth,” Indeed it is fur this end that God sets up a light in his people’s souls; “not that it may be put under a bushel, but that it may be set on a candlestick, and give light to all that are in the house;” and that the person possessing it may be able to say to all around him, “Whatsoever ye have seen and heard in me, do; and the God of peace shall be with you.”]

That we may ENFORCE the exhortation in our text, we would remind you, that a love to the Scriptures is,

1. An inseparable attendant on true piety—

[Look at the most distinguished saints, and see how they regarded the inspired records. Job esteemed the words of God’s mouth more than his necessary food: Jeremiah found them the “joy and rejoicing of his heartn:” and to David they were “sweeter than honey and the honey-comb.” Let not us then think that we have any title to be classed with those holy men, if we do not resemble them in this particular — — —]

2. A necessary means of advancement in every part of the divine life—

[Have we been only just quickened from the dead? we cannot but love that which has been the means of giving us life. Are we as new-born babes? we must of necessity “desire the sincere milk of the word, that we may grow therebyq.” Are we arrived at the strength and stature of youth? “that word must abide within us, in order that we may be able to overcome” the great adversary of our souls. In a word, whatever state we be in, it is “by them that we are to be furnished for every good word and works.”]

MMCLXXXVIII

DOING ALL IN THE NAME OF CHRIST

Col. 3:17.

Whatsoever ye do in word or deed, do all in the name of the Lord Jesus, giving thanks to God and the Father by him.

SUPPOSING the existence of one Supreme Being to be acknowledged, our obvious duty towards him must be, to exercise such a dependence on him, as shall evince a consciousness, that “in him we live, and move, and have our being.” This being what, for distinction’s sake, I will call natural religion, we may see what must, of necessity, be required of us under the Christian dispensation. By the Gospel we are informed, that the Lord Jesus Christ is the Creator and Governor of the universe; and, consequently, must be entitled to all that regard which, as Theists, we pay to the Supreme Being. But He is further revealed to us as the Redeemer of the world; and, consequently, as standing in a still nearer relation to us, as our vital Head; from whom we derive all supplies of grace and peace, and to whom we must ascribe all the blessings which we enjoy, whether in time or in eternity. What, then, is evangelical religion? It is not an assent to certain principles, however accurate those principles may be: nor is it a practice of certain duties, however commendable those duties may be. It is a habit of mind, by means of which Christ’s universal agency is acknowledged, and the whole soul goes forth to him; receiving every thing from his fulness, and improving every thing for his glory.

To unfold this more clearly, I will endeavour to shew, what, under the Gospel dispensation, should be the habit of our minds,

I. In all that we do for God—

In my text, we are told to do every thing “in the name of Jesus Christ.” Now, by this expression, I understand that we should do every thing,

1. From respect to his authority—

[St. Paul says, “We command you, in the name of our Lord Jesus Christ, that ye withdraw yourselves from every brother that walketh disorderly.” It was by the authority of Christ that he issued that command; and from a respect to that authority was that command to be obeyed. In like manner must we have respect to Christ in every thing that we do: for he has said, “Then are ye my friends, if ye do whatsoever I command you.” It must be a matter of indifference to us what man may enjoin, unless it have the sanction of our blessed Lord’s authority also. We must always ask ourselves, What does the Lord Jesus Christ require of me? That I will do, at all events, and under all circumstances. If it be approved of man, I will do it, not so much to please man, as to please the Lord: and if it be disapproved by man, I shall still do it, because it will please my Lord: nor will I be diverted from the path of duty, though the whole world should combine to oppose my progress. My Lord’s will being clearly ascertained, I shall need nothing to encourage my exertions, nor will I suffer any thing to obstruct them.]

2. From love to his name—

[We read of “receiving a child in Christ’s name,” and of “giving a cup of water in his name:” that must import that we do it from love to Christ. And this should be the one spring of all our actions: “The love of Christ should constrain usd.” It is not necessary that there should be in our minds, on all occasions, a long train argumentation to call forth this principle: a mother needs not such a process to call forth her love to her infant offspring: if an occasion fall for the exercise of that principle, it is ready for action at all times, and at a moment’s notice. And so should it be with us, towards our Lord Jesus Christ: there should be in us such a deep and abiding sense of our obligations to him, that, in every thing we say, and in every thing we do, we should desire to please him.]

3. In dependence on his grace—

[The Prophet Micah says, “All people will walk every one in the name of his god; and we will walk in the name of the Lord our God for ever and ever;” that is, in an entire dependence upon him. Now, to whom must we look for direction in all our ways, but to the Lord Jesus Christ, who has engaged, as our Shepherd, to go before us, and who has told us in all things to follow his stepsf?” And on whom shall we rely for assistance in our difficulties, but on him who has directed us to be “strong in the Lord,” and assured us that “through his strength we shall do all thingsh?” And through whom can we hope for acceptance, but through Him, our Mediator and all-prevailing Intercessor?]

4. For the advancement of his glory—

[When Peter and John had healed a man that had been lame from his mother’s womb, the spectators were ready to ascribe the miracle either to “the power or holiness of those” who had wrought it: but the Apostles instantly gave the glory to the Lord Jesus Christ, in whose name, and by whose power alone, it had been wrought: “His name, through faith in his name, hath made this man strong, whom you see and know: yea, the faith which is by him hath given him this perfect soundness in the presence of you all.” Thus, whatever it be that we either say or do, we must consult his glory, and labour to advance it. Nothing is too insignificant for us to attend to in this view: “Whether we eat or drink, or whatever we do, we must do all to the glory of Godl.” If it be thought that it would be presumption to suppose that any thing we can do can by any means advance his glory, we quite mistake: for, in his last intercessory prayer, he said, “All mine are thine, and thine are mine, and I am glorified in them.”]

The same habit of mind must be cultivated, also,

II. In all that God does for us—

There may be many occurrences which, to flesh and blood, are painful: yet, in them must we see nothing but an occasion of praise and thanksgiving. Job blessed God as well for taking away his property as for bestowing it. And thus must we also “in every thing give thanks,” knowing that “this is the will of God in Christ Jesus concerning uso.”

We, in all circumstances, have occasion to praise our God—

[Those things which have the most painful aspect are yet in reality the fruits of love: for “whom God loveth, he chasteneth; and scourgeth every son whom he receiveth.” Indeed, the beneficial tendency of our afflictions is often as clear and visible as if it were pointed out to us by a voice from heaven. For who does not see how trials wean us from the world, and purify us from our dross? We are told, and we find it true, that “tribulation worketh patience, and patience experience, and experience hope, even a hope that maketh not ashamed.” But, independent of this, so great are the blessings of redemption, that they ought to swallow up, as it were, every other consideration; and to fill our souls with unutterable joy and gratitude, even in the midst of all the troubles that either men or devils can inflict upon us. In the first chapter of this epistle, the Apostle puts this in a most striking point of view. He supposes the Colossians to be oppressed with heavy and long-continued afflictions: and “he prays for them,” that they may be “strengthened with all might, according to God’s glorious power, unto all patience and long-suffering, with joyfulness; giving thanks unto the Father, who bath made them meet to be partakers of the inheritance of the saints in light; who hath delivered them from the power of darkness; and hath translated them into the kingdom of his dear Son, in whom they had redemption through bis blood, even the forgiveness of sins.” Must they under their trials be content with exercising “patience?” no: or “long-suffering?” no: they must be filled with “joyfulness;” and be so borne up by a sense of God’s mercy, and by the wonders of redeeming love, as to have not a word to utter but in a way of praise and thanksgiving. This then, beloved, is to be the frame of your minds at all times; as it was of Paul and Silas, when in the prison and in the stocks “they sang praises to God at midnight.”]

In doing it, however, we must still have respect to the Lord Jesus Christ for the acceptance of our very best services—

[Continually is this inculcated in the Scriptures of truth. “We must give thanks always for all things unto God and the Father in the name of our Lord Jesus Christ.” Praise is “a sacrifice which must be offered” on him as our altar; and “be presented by him” as our great High Priest, even as the animals were under the Jewish law; and it is therefore called “the calves of our lipsx:” nor can any sacrifice, however holy, be “acceptable to God, but as offered to him through Jesus Christ.” This is particularly to be borne in mind at all times. We must “never sacrifice unto our own net, or burn incunse to our own dragz,” but do on earth as they are doing in heaven. Not a voice is heard in heaven which does not give glory to God and to the Lamb: nor on earth should a soul be found that does not say, “Not unto us, O Lord, not unto us, but unto thy name be the praise.”]

Let me now OBSERVE,

1. If this be religion, how little is there of true religion upon earth!

[Where do you find men of the character above described? How few are there, how very few, in whom this is found to be the prevailing habit of their minds! An attention to doctrines is frequent; nor is regard for moral duties uncommon: but such views of Christ, such respect to his authority, such love to his name, such dependence on his grace, such zeal for his glory, and, withal, such an overwhelming sense of his love as swallows up every other feeling; where are these found? In how very small a measure are they possessed by the very best amongst us! and how far are the generality from possessing them at all! Yet it is by this standard that all Christian experience must be tried. My dear brethren, get your minds rightly instructed in this matter; and then will you be able to form a right judgment, both of your own state and of every thing around you.]

2. If this be true religion, how happy a man is the true Christian!

[Doubtless the Christian must be conscious of innumerable defects, and must find cause in himself for the deepest humiliation. But, in proportion as he has attained this experience, tell me whether he be not happy? tell me whether he be not a far happier man than the possession of the whole world could make him? I know that an ignorant ungodly world will deride this as enthusiasm: but the passage which I before cited, in reference to natural religion, is amply sufficient to shew that this experience is most rational, and indispensable to the Christian character. What are the feelings of one who, in the daily habit of his mind, “lives, and moves, and has his being in God?” Precisely such are the Christian’s feelings towards the Lord Jesus Christ, only elevated by a sense of redeeming love. “Believe ye then in Christ;” and “abide in him” by the exercise of faith and love: and let him be “your life:” yea, “live altogether by faith in Him who has loved you, and given himself for you.” Then will you “rejoice in him even now, with a joy that is unspeakable and glorified,” and soon be partakers of “all the fulness of joy at God’s right hand for evermore.”]

MMCLXXXIX

THE RELATIVE DUTIES EXPLAINED

Col. 3:18–4:1.

Wives, submit yourselves unto your own husbands, as it is fit in the Lord. Husbands, love your wives, and be not bitter against them. Children, obey your parents in all things: for this is well pleasing unto the Lord. Fathers, provoke not your children to anger, lest they be discouraged. Servants, obey in all things your masters according to the flesh; not with eye-service, as men-pleasers, but in singleness of heart, fearing God: and whatsoever ye do, do it heartily, as to the Lord, and not unto men; knowing that of the Lord ye shall receive the reward of the inheritance: for ye serve the Lord Christ. But he that doeth wrong shall receive for the wrong which he hath done: and there is no respect of persons. Masters, give unto your servants that which is just and equal; knowing that ye also have a Master in heaven.

IT is often a matter of complaint with some, that many who have been ordained to preach the Gospel leave the great and mysterious doctrines of the Gospel on the back ground, and bring forward little else than dry morality. But, whatever ground there may be for that complaint, it may be well to inquire, Whether there be not too much reason to complain of another class, who pay such exclusive attention to the doctrines, as almost entirely to overlook the duties, of the Gospel? Amongst some it would be almost thought superfluous, and even wrong, to devote an entire discourse to the subject of moral duties; since, according to their views, the discharge of them may well be left to the simple operation of faith, without any distinct statement of them from the teachers of Christianity. But so thought not the Apostle Paul On the contrary, in those two epistles (to the Ephesians, and Colossians) in which he enters most deeply into the mysteries of Christianity, he enlarges most fully on the relative duties. We are persuaded that a similar plan ought to be adopted by every minister of Christ. We should have no exclusive preference for doctrines or duties, but should put each in their place, and bring them both forward in their proper season. Convinced of this, we enter with great pleasure on the consideration of our relative duties; that is, of the duties,

I. Of husbands and wives—

It is worthy of observation, that, not in this place only, but in all other places where the Apostles speak of the relative duties, they mention those of the inferior first. The reason of this seems to be, that the duties of the inferior arise solely from the command of God, and are totally independent of the conduct of the superior; so that no neglect of duty on the one part can justify any neglect of it on the other. Agreeably therefore to the Apostolic plan, we shall notice the duty,

1. Of wives—

[To you are assigned obedience and subjection; partly, because you were created after man, and for the sake of man; and partly because you were first in the transgression, and were the means of bringing ruin upon man and upon all his posterity. The extent to which obedience to your husband is required of you is indeed exceeding great: it reaches to every thing that is not contrary to the will of God: it is, if I may so speak, co-extensive with the obedience which the Church owes to the Lord Jesus Christ; and your obedience is due to your husband, as to the Lord himself. I am aware that this expression is very strong; but I conceive it is not at all stronger than the declarations of St. Paul. True, in the text it is only said, “Submit yourselves, as it is fit in the Lord:” but in the Epistle to the Ephesians he draws the very parallel that I have drawn, and shews that your duty to your husband corresponds exactly with the Church’s duty to the Lord Jesus Christ: “Wives, submit yourselves to your own husbands, as unto the Lord: for the husband is the head of the wife, even as Christ is the Head of the Church: and he is the Saviour of the body. Therefore, as the Church is subject unto Christ, so let the wives be to their own husbands in every thing.” (Of course, this will be understood of obedience only, and not of dependence; for that were absurd and impious in the extreme.) In the whole of this obedience, she must feel that it is due to him by God’s special appointment: that he is her head, and her lord, whom she is bound, not only to obey, but to obey with “reverence,” “even as Sarah obeyed Abraham, calling him lordd.”

This may be thought to sound harsh by those who are not accustomed to consider what the Scripture speaks on this subject: but it will not be thought so, if we contemplate what God has required,]

2. Of husbands—

[Your duty, is to “love your wives,” and never on any occasion to entertain an unkind feeling towards them. A proud, haughty, imperious carriage towards them is most offensive to God, who will regard every harsh, bitter, or contemptuous expression towards them as an abuse of your authority and a violation of his commands. Though he has constituted you lords, he has not authorized you to be tyrants; but requires you to be precisely such lords over your wives, as Christ is over his Church. You are to govern, it is true; but you are to govern only for the good of the wife: you are to seek only, and at all times, her best interests, and to promote to the utmost of your power her real happiness. You must not require any thing unreasonable at her hands, nor ever fail to recompense with testimonies of your love the efforts which she makes to please you. Nor must you merely endeavour to render her happy, but you must be ready to make great sacrifices for this end. What the Lord Jesus Christ has done for his Church, is set forth as the proper model and pattern of your duty towards your wife: “Husbands, love your wives, even as Christ also loved the Church, and GAVE HIMSELF FOR IT.” O! what an example is here! Methinks, no wife would complain of the obedience that is required of her, if the authority of her husband were exercised in such a way as this: on the contrary, obedience on her part would be her chief delight. Know then, ye husbands, that this is the duty assigned to you: if your wives are to be obedient, as the Church is to Christ, ye also on your part are to be loving, even as Christ is to the Church. “Your wives should be to you as your own flesh. Now no man ever yet hated his own flesh, but nourisheth and cherisheth it, even as the Lord does the Church:” and precisely in the same way should you exercise all imaginable tenderness towards your wives, and be as careful of paining them as you would be of suffering any thing to wound the apple of your eye.]

Next to the duties of husbands and wives will naturally follow those,

II. Of parents and children—

Here again we are called, in the first place, to notice those of the inferior:

1. Of children—

[Obedience is your duty also: nor is there any limit to the exercise of this duty, except where you are required to violate a command of God. Reason indeed is sufficient to teach you this: for your own ignorance and inexperience must of necessity direct you to look up to your parents for instruction and guidance. But revelation teaches you to regard the authority of your parents as God’s authority, and to consider obedience to them as obedience to him. In fulfilling the commands of parents, there should be no reluctance: on the contrary, to please, and serve, and honour his parents should be the desire and delight of every child. He should have no wish to shake off their yoke; no desire to act independently of them. Nor let this be thought hard: for God has annexed a special promise to the fulfilment of this duty: the command relating to it is said to be “the first commandment with promise;” and it is generally to be observed, that the blessing of God does rest in a more especial manner, throughout the whole of their lives, on those who have honoured and obeyed their earthly parents. This may be accounted for on natural principles; for the dispositions which are exercised in filial obedience argue a degree of sell-government, which will go far to render a man both amiable and prosperous in every situation and condition of life. But besides this, the blessing of God will assuredly rest on such characters; and He, as the universal Parent, will recompense into their bosom their compliance with this command.]

2. Of parents—

[Both in the text, and in the parallel passage in the Epistle to the Ephesians, there is a restraint laid on parents with regard to the exercise of their authority: it is not to be attended with harshness or severity, “lest they provoke their children to anger, and discourage them” from attempting to fulfil their duty, under the idea, that, whatever efforts they may use to please their parents, it will he a hopeless task. Parents have much to answer for, when they produce such an effect as this on their children’s minds. If on the one hand it be said, that “there is much folly in the heart of a child, and that the rod of correction must drive it out,” it must be remembered, on the other hand, that the mind of a child may soon be cast down, and that we may by harsh restrictions and undue severity augment that very rebellion which we endeavour to subdue. There can be no doubt but that many parents harden their children’s hearts against their authority in the first instance, and ultimately against the authority of God himself, purely by the tyranny which they exercise, and by the continual irritations which they occasion: and in the last day they will be found, in too many instances, the prime movers, and the real causes of their children’s eternal ruin. Fathers, be upon your guard respecting this; and instead of thus driving your children to despondency, endeavour to bring them up in the “nurture and admonition of the Lord.” See in what way God dealeth with his children, how he bears with their infirmities, and consults their best interestsi: so should you do, and, like Abraham of old, be solicitous only for their eternal welfarel.]

There is yet one other relation specified in the text, namely, that,

III. Of masters and servants—

It has pleased God that there should be different ranks and orders of society, and that to each should be assigned appropriate duties. We notice those,

1. Of servants—

[Your rank in society is ordered of the Lord: nor, when you hear in what light you are viewed by him, will you see any reason to repine at it. By virtue of your office you are required to “obey those who are your masters according to the flesh:” and to obey them cheerfully too, and without reserve. Nor in the discharge of this duty are you to act in the absence of your master any otherwise than you would in his immediate presence: you are to render obedience “in singleness of heart, as unto Christ; not with eye-service, as men-pleasers, but as the servants of Christ, doing the will of God from the heart.” What an elevated view does this give of your situation and employments! You appear to be servants of men: and so indeed you are: but you are servants of the Lord Jesus Christ: and it is your privilege to consider yourselves as living in his service, as much as if he were to come down to sojourn again on earth, and to admit you into the number of his domestics. Whatever your particular office be, you are privileged, so to speak, as altogether to forget your servitude to man, and to consider yourselves as performing the office of angels in the service of your God and Saviour. It is your privilege also to expect your wages from him. What you receive from man, is for your body only: but you shall have wages for your soul also, even “the reward of an eternal inheritance.” This is represented as the state even of slaves, and of those who were called to serve Jewish or Heathen masters: how much more then is it the happy state of you who live in Christian families, and especially where God in Christ Jesus is loved and feared! Yes, “whether ye be bond or free, your Master, your work, your wages are the same.” Act then agreeably to this exalted view of your station. Even though you should have “froward and unkind masters,” still act the same: and, if your work is thereby rendered the more difficult, your reward shall be proportionably advanced.]

2. Of masters—

[As your servants are to put you in the place of Christ, so are you to be as in the place of Christ to them: and exactly such a muster as he, if in your place, would be, such are ye to be to those who are under your command. Would he never be unreasonable in his expectations or commands? So neither are ye to be. Would he be kind and indulgent? So must ye be. Would he delight to make his servants happy; and would he consult in all things their eternal welfare? So are you to act, “doing in your station the same thing tn them,” as they in theirs are required to do to you. Especially must you “forbear all threatening” words or looks; “remembering that you also have a Master in heaven, with whom there is no respect of persons,” and who, as their avenger, will call you to an account for all acts of unkindness or oppression towards the meanest of mankind. In a word, see how your God directs and governs you; and let him be your model for your government of those whom he has graciously committed to your care.]

We may SEE here,

1. The extent and excellence of true religion—

[Religion enters into every situation and relation of life. It finds the whole world disordered like a body, every joint of which from head to foot is dislocated: but by its operation on the hearts of men it sets every joint in its place, and diffuses through the whole a divine unction, whereby every joint is set at liberty, and performs with ease its proper functions. Those in a higher and more honourable station despise not those which are lower and less honourable; neither are they envied by them: but each occupies with content and satisfaction the place assigned it by its Maker, and finds its own happiness in contributing, according to its ability, to the good of the whole. If it be said, that these effects are not visible in the world, even amongst those who profess religion; I answer, that this only shews how little there is of true religion in the world. The first ages of the Church display in all its beauty the native tendency of Christianity: and, if the same effects are nut alike visible now, it is not owing to any want of efficiency in religion itself, but to the low state of religion in the world. In proportion as vital godliness prevails, it does, and ever must, manifest its practical influence upon the heart and life.]

2. The importance of studying the character of Christ—

[Christ ought to be well known to us in his work and offices as the Saviour of the world. But we must not confine our attention to his mediatorial work: we must also contemplate him as an example which we are to follow in every part of our conduct both towards God and man. Behold him as a son and a servant; what an entire devotion was there in him to his Father’s will! It was his meat and drink to do it. View him also as the Husband and Lord of his Church; what inconceivable love and kindness does he exercise towards her at all times, notwithstanding her innumerable defects! Let us then study his character; and whether we move in the higher or inferior relation, let it be the one aim of our lives to walk in his steps, and to follow his example.]

3. The way in which to judge of our spiritual attainments—

[Religion is a practical thing, and is intended, as we have shewn, to make us fill to advantage every relation in life. Now I grant that there are many who discharge in a most commendable manner their relative duties, whilst yet they have no regard for God in their hearts. Consequently, I cannot exactly say, that the fulfilment of relative duties will stamp you as religious characters: but this I must say, that the not discharging of these aright will prove to demonstration, either that “your religion is altogether vain,” or that it is at a very low ebb indeed. But supposing that there be no manifest neglect of these duties, I would ask, How much is there of God in them? Is the authority which you either obey or exercise, regarded as God’s? Is his will considered as the rule of all that you do, and his glory as the end? Here is the point to be inquired into: it is this which makes your actions pleasing and acceptable to him: and I may add, that it is this which will make obedience easy and delightful to yourselves. Habituate yourselves then to realize the thought, that it is Christ whom you serve, or in whose place you stand whilst others are serving you. So shall your whole deportment become exquisitely pure, and holy, and refined; and you will “adorn the doctrine of God our Saviour in all things.”]

MMCXC

THE CHARACTER AND AIM OF A CHRISTIAN MINISTER

Col. 4:12.

Epaphras, who is one of you, a servant of Christ, saluteth you, always labouring fervently for you in prayers, that ye may stand perfect and complete in all the will of God.

LOVE is the essence of the Christian religion. The heathens themselves noticed the fervour of the love which subsisted among the first Christians. Ministers in particular feel a distinguished regard for those to whom they have been signally useful. Epaphras is set forth as a most eminent pattern of affection and zeal.

I. The office he sustained—

Epaphras was perhaps the same with Epaphroditus. He was of Colosse, and perhaps the founder of the Church established there; he sustained the most honourable of all offices, being “a servant of Christ.” This office every Christian may be said to bear, but ministers bear it in a higher and more exalted sense: They are,

1. His stewards—

[A steward has the care and management of the family committed to him: so Christ’s ministers have the mysteries of the Gospel committed to them. They are to dispense these mysteries to menc: hence we are taught to consider them expressly in this view.]

2. His messengers—

[They are ambassadors from the court of heaven: they deliver to men his messages of grace and mercy: they negociate, as it were, a peace between God and man.]

3. His representatives—

[They stand in his stead; the word they speak is not theirs, but hisg. The reception or rejection of them will be deemed a reception or rejection of Christ himself.]

4. His glory—

[They are the instruments whereby he is known and glorified: hence they are expressly called “the glory of Christ.”]

In this office he acted worthy of the trust reposed in him.

II. The love he manifested—

Love will invariably manifest itself in acts of kindness towards those who are the objects of it. A minister’s love will shew itself most towards the souls of men; but none can do good to souls unless God himself vouchsafe his blessing: hence Epaphras made application to God in prayer.

He did this fervently—

[It is said of Jacob that he “wrestled” with God all night in prayer. Thus did Epaphras on behalf of the Christians at Colossem. How desirable is it that every minister should be so occupied!]

He did it constantly—

[He was not satisfied with preaching to them, or praying with them: he remembered them “always” in his secret prayers before God; nor did his absence from them diminish his concern for their welfare. This was the most unequivocal testimony of his affection that he could possibly give themo.]

Nor could he rest satisfied, while his people had a sin to be forgiven, or a want to be supplied.

III. The end he aimed at—

He desired that his Christian friends might be Israelites indeed; no doubt he had exerted himself much and often to make them so. He sought the same blessed end in all his prayers for them:

1. That they might have no secret reserves in their obedience—

[He well knew that one sin indulged would destroy the soul: he was aware that nothing but the most unreserved dedication of ourselves to God’s service would be of any avail: he therefore prayed that they might do “all” the will of God.]

2. That they might attain the highest degrees of holiness—

[There is no absolute perfection or completeness in the creature; but there are high degrees of holiness to which the upright may attain. He longed that they might be as eminent as possibles.]

3. That they might be steadfast to the end—

[Many “endure only for a season, and in a time of temptation fall away;” but the apostatizing of persons who have been hopeful, is death, as it were, to a faithful minister of Christ. He knew that there were many seeking to turn them from the faithu: he therefore sought to have them so established that they might “stand.”]

We may OBSERVE from hence,

1. What should be the standard of a minister’s preaching—

[Faithful ministers are often thought too strict and severe; but if they should desire such perfection for their people, they should labour also to promote it by their preaching. If they should lower the standard of men’s duty, they would betray and murder the souls committed to them. Let not any then condemn the strictness or severity of what they hear, unless it exceed the Scripture standard.]

2. What should be the measure of the people’s practice—

[There is no attainment with which we should be satisfied, while there remains any thing to be attained. What ministers should desire for us, we ought to desire and aim at for ourselves. Whatever then we may have attained, let us forget what is behind, and press forward toward that which is before.]

1 THESSALONIANS

MMCXCI

TRUE PIETY DESCRIBED

1 Thess. 1:2–4.

We give thanks to God always for you all, making mention of you in our prayers; remembering without ceasing your work of faith, and labour of love, and patience of hope in our Lord Jesus Christ, in the sight of God and our Father; knowing, brethren beloved, your election of God.

THIS epistle, though not placed first in the sacred canon, is generally supposed to have been the first in point of time: and in point of tenderness and affection, it is certainly inferior to none. The Church at Thessalonica was subjected to heavy trials. In their first reception of the word, they sustained grievous opposition; and, in their subsequent profession of it, they endured a great fight of afflictions, being no less cruelly persecuted by their own countrymen than the Apostles were by the Jewsb. From them St. Paul had been driven by the fury of his bloodthirsty enemies, who had followed him even to Beræa with the most relentless animosityd. No wonder therefore that he felt extremely anxious for his new converts, under a situation of such peril. Gladly would he have returned to them again and again: but his watchful and malicious adversaries would not suffer it. Hence his anxiety for them became exteme; so that he could no longer endure the suspense he was in concerning them. The presence of Timothy with him at Athens was of great importance: yet on the whole he thought it better to be left at Athens alone, that, by sending Timothy to them, he might gain certain information of their state, and promote their establishment in the faith. After Timothy’s return to him, he wrote them this epistle. It is an epistle admirably calculated to impress the minds of all who read it, whether ministers or people, and to shew them what ardent affection should subsist between all who stand in that relation towards each other. In the commencement of it we see how ready he was to acknowledge and commend what was good in them: and herein he particularly instructs us how to minister with effect. Though doubtless it is the duty of every minister to reprove and correct what he sees amiss in his people, his chief delight should be to comfort the feeble-minded, to support the weak, and to build up all in their most holy faith. The object he should continually aim at should be, to be “a helper of their joy.”

In discoursing on the words which we have just read, we shall consider,

I. The graces which he had seen in them—

The great leading graces of Christianity are, “faith, hope, and charity.” On these all other graces essentially depend; so that where these are, there will all others most assuredly be found. But of all these graces there are counterfeits: there is “a faith that is dead:” there is “a love, which is” little else than “dissimulation:” and there is “a hope of the hypocrite that perisheth.” Such however were not the graces which had been exercised among them: in them he had seen,

1. An active faith—

[True faith is active: it brings to the Christian’s view the Lord Jesus Christ, as having in him a fulness of all imaginable blessings treasured up for the use of the Church; just as the vine has in its root and trunk that sap, of which all the branches partake, and by which they are nourished — — — Faith, moreover, brings him to Christ for daily supplies of those blessings which his various necessities requireh — — — And having received communications of grace according to his necessities, he is stirred up by it to improve them to the glory of his Redeemer’s name — — — In a word, whatever the Christian has to do for God, he does it through the operation of this principle; by which, and by which alone, he overcomes the world, and purifies his heartk. This faith he had seen in his Thessalonian converts: yea, so eminently had it shone forth in them, that they were celebrated for it in almost every Church throughout all the Roman empire, and were held forth as patterns and ensamples of it to all the Christian world!]

2. A laborious love—

[Love is that fruit by which, above all, the truth and reality of faith will be discerned. It is by this, above all, that we can assure ourselvesn, or be known to others, as faithful followers of Christ. If we have it not, all else that we can have is of no valuep. But love is a laborious grace: it is always seeking for something which it may do, either for God or man. It cannot endure to be idle. Whether it can do little or much, it delights to be doing what it can. Nor is it diverted from its pursuit by slight obstacles: no; like the water obstructed by the dam, it will overcome them; and will evince its strength and ardour, in proportion to the difficulties that impede its exercise. Love is a self-denying grace: and where it exists in due measure, it will prompt a man not only to sacrifice ease and interest, but even to lay down his life itself for the brethren. This grace was so conspicuous in the Thessalonian converts, that St. Paul judged it quite unnecessary to write to them on the subject: they were so taught by God himself respecting all its duties and offices, that he could add nothing to them, but only exhort them to abound more and more in the conduct which they had already pursued.]

3. A patient hope—

[Hope is the offspring of faith and love, or at least of that faith which worketh by love. It is here called “hope in our Lord Jesus Christ;” because “in him all the promises of God are yea, and amen.” It is a patient grace, leading us to expect all that God has promised, however long we may have to wait for it; and to fulfil all that God has required, to the utmost possible extentu; and to suffer all that God has ordained us to suffer, in hope of a final recompence; and, finally, to continue in a constant course of well-doing, even to the end. Such was the hope which the Thessalonians had maintained; and in which they had greatly rejoiced, even in the midst of all their afflictionsz.]

From considering the graces of these eminent Christians, we proceed to notice,

II. The effects produced by them in his own mind—

They excited in the Apostle’s breast,

1. A lively interest in their welfare—

[A person less connected with them than he, could not but have admired such excellencies: but he was their father: he had begotten them in the Gospel: and therefore he might well boast of them, as “his glory, and joyb.” Accordingly we find that, “whenever he came into the presence of his God and Father,” he both gave thanks for them, and prayed for their still greater advancement in every thing that was good. Most exalted was the joy which he felt on their accountd. When he saw the transcendent eminence of their attainments, he quite forgot all his own afflictions: the sight inspired new life and vigour into himf: and he felt in himself a recompence, which richly repaid all that he had done and suffered for their sake.

This shews what are the views and feelings of every faithful minister, when he sees his people adorning by their conduct the Gospel of Christ. Verily, as St. John says, “they have no greater joy than to see their children walk in truth.” This comforts them in all their approaches to the throne of grace: this fills them with praises and thanksgivings to God. That so great an honour should be conferred on themselves—that such advantages should be imparted to their perishing fellow-creatures—and that such glory should be brought to God by their means—is to them a subject of almost stupifying amazement, and of overwhelming gratitude. And whilst they render thanks to God for these things, they pour out their hearts before him in prayers and supplications in their behalf. In a word, these things form a bond of union between a minister and his people, such as exists not in the whole world besides.]

2. An assured confidence in their state—

[When he beheld these fruits produced by his converts, he “had no doubt of their election of God:” the graces they exercised were manifestly wrought in them by the power of God, who had wrought thus upon them in consequence of his own purpose which from all eternity he had purposed in himself.

The same blessed assurance we also may entertain, wherever the same ground for it exists. Assurance, so founded, can never be productive of any bad effect. It is only when persons pretend to be assured of their election on other grounds, that any evil can arise from it. If, for instance, a person founded such a conceit on a dream, or vision, or strong impression on his own mind, then we would be among the first to bear testimony against him, as a wild enthusiast, and a self-deluding impostor. Against such a delusion we readily acknowledge that no terms of reprobation are too severe. But when such fruits as those which the Thessalonian converts produced are visible in any, then may we indulge the pleasing thought respecting them, as they also may respecting themselves, that “God loved them with an everlasting love, and therefore with loving-kindness hath he drawn them.” Only we may observe, that this assurance is no farther justifiable than it is warranted by the graces which exist in the soul: with the increase of those graces it may justly rise; and with the diminution of them it must proportionably fall. Any other assurance than this is unscriptural and vain: but this not only may be entertained, but is the privilege and comfort of all who believe in Christ.]

Happy should we be to IMPROVE this subject in such a way only as corresponds with the general tenour of the Apostle’s address: but,

1. Must we not rather take up a lamentation over you?

[Of how small a part of our audience can we speak in the terms here used towards the Thessalonian converts! For, where are the works of faith, the labours of love, the patience of hope, of the generality amongst you? Where are those fruits which would warrant your minister to say, that he “knew from them your election of God?” What is the faith of the generality, but a dead faith? what their love, but an empty name? what their hope, but presumption? We would not willingly speak thus, God knoweth! We would be glad to be found false accusers in this matter. Greatly should we rejoice to be convinced of our error, and to revoke every intimation we have here given. But, whilst the fruit produced by you is no other than what the world at large produce, we can address you in no other terms than those of grief and sorrow. If the fruit be bad, the tree must be bad also. O brethren! examine well the daily operation and effect of your faith and love and hope; and then ask, whether St. Paul would have exulted over you, as he did over the Thessalonian converts? and, if your own consciences testify that he would have found no such cause for joy in you, then learn to relax your confidence of your state before God, and seek to be made “Israelites indeed, in whom is no guile.”]

2. Suffer ye then yet farther a word of exhortation—

[To those who really possess and manifest the graces before described, we would say, Be thankful to God for his electing love; and give him all the glory of whatever good there is in you. “Press onward too, forgetting what is behind, and reaching forward to what is before:” and never think that you have already attained, whilst and thing remains to be attained.

But to those in whom there is little or no evidence of such a work of grace we would say, For Christ’s sake deceive not your own souls. This which you have seen in the Thessalonians is Christianity: and this is the state to which the Gospel is designed to bring you also: this too is the object of all our ministrations: and, if these graces be not wrought in your hearts, we consider ourselves as “labouring in vain, and running in vain.” Whilst we see not this effect of our ministrations, how can we “give thanks for you?” or how, with any comfort, can we “make mention of you in our prayers?” Instead of rejoicing over you, we can only mourn and weep on your account: and, instead of having the delightful thought of presenting you to God “as the children which God has given usl,” we have the terrible apprehension that we shall prove swift witnesses against you to your eternal condemnation. We pray you, brethren, lay to heart these affecting considerations; and begin without delay to seek that entire change both of heart and life, which invariably characterizes the elect of God, and which alone can warrant any hope of happiness in the eternal world.]

MMCXC1I

THE MANNER IN WHICH THE GOSPEL BECOMES EFFECTUAL

1 Thess. 1:5.

Our Gospel came not unto you in word only, but also in power, and in the Holy Ghost, and in much assurance.

IT is not uncommon for persons to be troubled in their minds respecting their interest in the Divine favour: they want to know whether they belong to the elect. But this is a point which can never be ascertained, except in one way. No man can go up to heaven, and search the book of God’s decrees: no man can turn over the pages of the book of life, to see whether his name be written there. The discovery must be made by an examination of our own heart and life. If we find the fruits of the Spirit within us, we know infallibly who the agent is that has produced them; and from such an undeniable evidence of God’s love we may safely conclude, that we are elected of him. It was thus that St. Paul discerned the interest which the Thessalonians had in God’s electing love. Their “fruits of faith, and labours of love, and patience of hope in the Lord Jesus,” flowing as they did from a powerful operation of the Gospel upon their souls, left no doubt upon his mind respecting their state, but enabled him confidently to assert, that “he knew their election of God.” He saw the fruit; nor was he at any loss to determine from what root it sprang.

It is for this fruit that we now purpose to inquire: and, in order that we may attain a just knowledge of our state, we shall shew,

I. When the word may be said to come in word only—

By “our Gospel” the Apostle means, that which he and his fellow-labourers, Timothy and Sylvanus, had preached to them, and which had “come to them” as sent and authorized by God himself. But notwithstanding its divine origin, it comes to many “in word only.” Now it comes thus—

1. When it makes no impression on the minds of those who hear it—

[Many hear the Gospel for years, and yet never come to the knowledge of it. Not that they want a capacity to understand it; but they want an inclination to attend to it with that seriousness that it requires. They listen to the voice that utters it; but they do not reflect upon the subject itself; so that it passes through their minds, like a vessel in the ocean, leaving no trace behind. Our Lord compares them to the way-side, on which good seed is sown, but is instantly taken away again by the birds, so that none of it springs up. It is truly said of them, that “hearing, they hear not, neither do they understand.”]

2. When it makes no other impression than what mere moral suasion will produce—

[Oratory on some occasions will produce very powerful effects. Even the recital of some calamitous event will greatly affect the passions, and either rouse us to indignation, or melt us to tears. But these emotions are only transient: the memory of the things that caused them vanishes away; and no abiding effect is produced. Thus it is with many who hear the Gospel. They are affected by it for a time: sometimes they are depressed with fear and terror, and sometimes elated with hope and joy: but they experience no radical change of heart and life. Such were many of Ezekiel’s hearers: they were delighted with his eloquence, as people are with a performance of vocal or instrumental music; but their hearts were as much addicted to covetousuess, and as averse to real piety as ever. Such persons are represented by our Lord as the stony-ground hearers, who receive the word instantly and with joy; but, having no root in themselves, they quickly wither, and come to naught. St. James also compares them to men who see their face in a glass, but go away and forget what manner of persons they ared. Whatever impressions therefore the Gospel may make upon them at the time, it certainly comes to them in word only.]

Such an application of the Gospel being of no value, we proceed to shew,

II. In what way it must come, in order to be effectual—

To whomsoever it be declared, whether to men of greater or less capacity, it must come,

1. With a divine energy to the soul—

[The Gospel is “the rod of God’s strength,” even that wonder-working rod whereby the most astonishing miracles are wrought. By it “the blind receive their sight, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised to life againf.” Weak as it is in itself, even as the rod of Moses was, it is “mighty through God to the pulling down of the strong-holds of sin and Satan; bringing, not the actions only, but even the thoughts, of men into captivity to the obedience of Christ.” This is “the sword which Christ girds upon his thighh,” and with which he subdues his enemies. It is “the sword of the Spirit” also. It is, in short, that instrument whereby the Sacred Three accomplish all their mysterious purposes in converting and saving a ruined world. But then it must be wielded by an almighty arm: it must “come in demonstration of the Spirit and of power.” or else it will fail of producing any permanent effect. None but He who moved upon the chaos, and formed it into order and beauty, can new create the soul. Such a change may be wrought as we road of in Ezekiel’s vision, where the dry bones came together, and the sinews and flesh came up upon them; but they were only a corpse still, till the Spirit breathed upon them: and then they rose up, even a great army. Thus persons who are dead in sin, may be brought to a profession of religion by other means: but nothing short of a divine power can ever “turn men truly from darkness unto light, and from the power of Satan unto Godm.” Paul may plant, and Apollos may water; but it is God alone who can give the increase.]

2. With an assured sense of its truth and excellence—

[One reason why the Gospel has so little effect, is, that “men do not mix faith with what they hear.” They regard it “rather as the word of men, than as the word of God.” In going to hear it, they consider themselves as going to hear a man; when they should rather go in the spirit of the Centurion and his friends, saying, “Behold, now we are all here present before thee, to hear all things that are commanded thee of God.” Moreover the Gospel should be viewed as a remedy, a remedy of God’s providing, and exactly suited to our wants. We should go to hear it, as a hungry person goes to a feast: he will not be satisfied with barely looking upon the things that are set before him; he feels an appetite for them; he believes them to be good for him; and he partakes of them for his own personal benefit and satisfaction. When the Gospel comes in this manner, even as it did on the day of Pentecost, it lays open the whole heart; it pierces deeper than a two-edged swords; and heals the wounds that it inflicts. Then it is truly precious to the soul; sweeter than honey or the honeycomb; and more desirable than one’s necessary foodu.]

Coming in this manner, the Gospel is of inestimable value; as will appear, while we consider,

III. What effects it will then produce—

It will work in us precisely as it did in those at Thessalonica: it will make us,

1. Imitators of Christ—

[The Thessalonian Christians instantly became “followers of Christ and of his Apostles:” they made an open profession of Christianity, and consorted with those who were like-minded with themselves. In the same manner, all who “receive the truth in the love thereof” will “join themselves to the Church,” without any fear of that reproach which their new profession will bring upon them. They have counted the cost, and are willing to pay it. They take up their cross cheerfully, “choosing rather to suffer affliction with the people of God, than to enjoy all the pleasures and honours of the world.”

While they call themselves followers of Christ and his Apostles, they also become imitators of them. They will no longer follow the course of this world, but will regulate their conduct by a higher standard: they will look to the example which Christ has set them, and endeavour to “walk as he walked.” His meekness and gentleness, his humility and kindness, his patience and self-denial, his devotedness to God, and love to man, will be progressively transcribed into their hearts and lives; nor will they be satisfied “till they arrive at the measure of the full stature of Christ.”]

2. Patterns to their brethren—

[This also is mentioned to the honour of the Thessalonians, as resulting from the manner in which the Gospel came to them. And in this all true Christians will resemble them. One in whom the word has wrought effectually will not be contented with setting a good example to the world around him; (this would be a matter of no great difficulty:) he will make his light so to shine before men, that all, whether believers or unbelievers, may be edified by it. He would gladly say with the Apostle to all who behold him, “Whatsoever ye have seen and heard in me, do; and the God of peace shall be with you.” This distinguished piety is not to be sought by ministers only, (though doubtless they, with their peculiar advantages, ought not to be behind others in any thing that is good,) but by persons of every age, and of every class. All should endeavour to grow in grace, that from children they may become young men, and from thence advance till they are fathers in Christ. And it is certain, that all who are perfect, or have attained to maturity in the Christian life, will be thus mindedf.]

We may LEARN from hence,

1. What reason for thankfulness they have, in whom the Gospel has wrought effectually—

[If we have experienced any spiritual change, we must trace it up to God, as the sole author of it. The power that effected it was not in the word; for then the same change would have been wrought in all who heard it: nor was the distinction occasioned by our own superior wisdom or goodness; for then the wisest and most moral of men would uniformly be the most forward to receive the Gospel; whereas they are rather the most averse to it. No; it was God alone who made us to differh; and to Him alone must all the glory be ascribed.]

2. How we are to obtain benefit from the word delivered to us—

[If the mighty working of God’s power be requisite, even of the same power that raised Jesus Christ from the dead, we should implore his presence before we go up to his house; we should be lifting up our hearts in ejaculatory prayer while we are hearing his word; and, after the seed has been sown, we should water it with our prayers and tears. This is the way which God himself has prescribed; and it would insure a blessing, because Christ himself is in the midst of his people, on purpose to bless those who call upon him in spirit and in truthm. It is owing to the want of this, both in ministers and people, that the ordinances are so unprofitable. Let us then abound more in the great duty of prayero; and God will pour out his Spirit upon us: He will give us that unction of the Holy One that shall teach us all thingsq; and make his word to be “the power of God to the salvation of our souls.]

MMCXCIII

SCOPE AND END OF THE CHRISTIAN MINISTRY

1 Thess. 1:9, 10.

They themselves shew of us what manner of entering in we had unto you, and how ye turned to God from idols, to serve the living and true God; and to wait for his Son from heaven, whom he raised from the dead, even Jesus, which delivered us from the wrath to come.

ST. PAUL delighted in bestowing commendation wherever it was due. When writing to the Church at Rome, he told them that “their faith was spoken of throughout the whole world; and here he tells his Thessalonian converts, that their faith was so celebrated, that he heard of it wherever he went; insomuch that in every place he was anticipated in his commendations of them, the extraordinary effects of his ministry among them being in all the Churches a general topic of conversation. The particular effects which had been produced he here specifies: and, in considering them, we shall be led to shew,

I. What is the great end and object of our ministrations—

Ministers are ambassadors from God to man: they are sent with tidings of mercy to a rebellious world: but they are sent also to effect a moral change in the hearts and lives of all who receive their message. They are sent to bring men,

1. To serve and obey their God—

[Even Christians, till converted by the Spirit of God, are universally addicted to idolatry. They do not indeed, like the heathen world, bow down to stocks and stones; but they “love and serve the creature more than the Creator, who is blessed for evermore.” “The lust of the flesh, the lust of the eye, and the pride of life,” possess the supreme place in their affections, and are sought after in preference to God — — — To turn men from these vanities, and to bring them to their God, is the end for which every minister is sent, and at which he should continually aim. And this, we trust, is the object which, in all our addresses, we have in view. Yes, we would bring you to serve the living God, who alone is worthy of your regard; for he alone has life in himself; and he alone can confer life on his devoted servants. But it is not a mere formal service to which we would bring you, but a total surrender of all your faculties and powers to him. This is your “reasonable service.” There is none but God that has any claim upon you. What has the world done for you? or what can it ever do? To whom, or to what, are ye debtors, that ye should consult their wishes, or obey their will? But God has created you, yea, and has redeemed you by the blood of his only dear Son. Ye are therefore in no sense, and in no degree, your own: your bodies, and your spirits, are altogether his; and with them ye must glorify your God alone.]

2. To wait for the second coming of their Lord from heaven—

[He who once came down from heaven to suffer for us, and by his own obedience unto death hath “delivered us from the wrath to come,” has been raised up from the dead, and is now exalted to the right hand of God, that he may carry on and perfect the work he has begun. And he will once more come down from heaven to gather together his elect, and to raise them to the fruition of that glory which he has purchased for them. To wait in joyful expectation of that period is the privilege of all his people: and to bring you to such a state of mind is to be the incessant labour of his ministers. We are not to be satisfied with seeing you born to God; but, as loving parents, we are to nourish you in our bosom; that under our fostering care ye may “grow to the full measure of the stature of Christ.” This waiting posture, this constant readiness for the coming of your Lord, is one of the highest gifts to which any man can attain. We speak not now of persons waiting, like criminals, for the arrival of their Judge; (that is a state from which it is the Christian’s privilege to be delivered;) but of their waiting as servants for the coming of their Lord. The diligence of servants is prompted, not by fear, but love; and they feel assured of the approbation of their master, when he shall find every thing done, though not with absolute perfection, yet in all material points agreeably to his will. Thus we would have you with your loins continually girt, and your lamps burning with undiminished splendour. But perhaps we may give a yet juster view of the state to which we would wish to bring you, if we compare you to “a bride preparing herself” for the arrival of her bridegroom. Such should be the holy, longing desire which you should feel after the coming of your Lord: and to assist you in this preparation, that eventually we may present you to him in a state of complete readiness, is the blessed service which we have to performf.]

Such is the office of those to whom the cure of souls is assigned: and corresponding with it is,

II. The duty of those to whom we minister—

As we must not seek to please men, but to edify them, so they must not be satisfied with reaping mere instruction, but must determine,

1. To yield themselves up to the full influence of our labours—

[In coming to the house of God, all persons should resemble Cornelius and his friends, when Peter came to minister unto them: “Now are we all here present before God, to hear all things that are commanded thee of God.” There should be no disposition to cavil at what they hear, or to sit in judgment on the preacher, but a real desire to learn the will of God, and a full determination through grace to do it. If the minister endeavour to probe the conscience, they should welcome the salutary wound, and cry unto the Lord, “Search me, O God, and try the ground of my heart!” If he be endeavouring rather to bind up the broken spirit, they should thankfully embrace the gracious promises of the Gospel, as those who most need the blessings which it offers. If, on the other hand, he be denouncing the terrors of the Lord, they should humble themselves before God in dust and ashes, if peradventure they may be lifted up in due time. And lastly, if he be expatiating on any duty, they should set themselves, like racers in a course, to run with ardour and with patience the race that is set before them. Whoever it be that speaks, and whatever it be that is spoken, provided only it be agreeable to the standard of truth, they should receive it, as the Thessalonians did, “not as the word of man, but as the word of God.” The whole assembly of you should come to the ordinances as to a banquet prepared of the Lord; or as the sick and diseased came to our Lord in the days of his flesh, each feeling his own malady, and determined, if possible, to obtain a cure: however difficult it may be to gain access to him, you should press through the crowd, as it were, to touch but the hem of his garment; or seek to be let through the tiling of the house, so that you may by any means find admittance into his presence, and obtain the blessings which you stand in need of. In a word, Christians should be satisfied with nothing short of a perfect conformity to the Divine will; and should come to the house of God with hearts so melted, as easily to be poured into the mould of the Gospel, and permanently to retain the very image of their God.]

2. To display the efficacy of them in the sight of all men—

[The Thessalonians were “ensamples,” not to the world only, but to believers also, and that throughout all the regions of Macedonia and Achaia. This is what we also should endeavour to be: we should “shine as lights in the world,” and in every situation and relation of life we should so make our light to shine before men, that all who see us may glorify our Father which is in heaven. We should bear in mind, that the honour of God is greatly affected by our conduct; and that our fellow-creatures also may either be “won by our good conversation,” or be eternally ruined by our misconduct. We should, from these considerations, take especial care never to lay a stumbling-block in the way of others; but so to walk, that we may be able to say unto all around us, “Whatsoever ye have seen and heard in me, do; and the God of peace shall be with you.” Thus we should “shew to all what manner of entrance the Gospel has had amongst us,” and what are its genuine effects: and thus putting to silence the ignorance of foolish men, we should constrain them to acknowledge, that the doctrines we profess are holy, and “that God is with us of a truth.”]

We conclude with one or two INQUIRIES:

1. What entrance has the Gospel had amongst us?

[Has it so wrought, as to attract the attention, yea, and excite the admiration also, of all around us? Alas! in how many has it produced no change at all! and in how many a change in profession only, or in external conduct, whilst the heart is as worldly, and the temper as unsubdued, as ever! — — — Look to it, brethren, that ye do not thus receive the grace of God in vain: for if the Gospel be not unto you a savour of life unto life, it will be a savour of death, to your more aggravated condemnation.]

2. How may it be rendered more effectual for our good?

[Search what it is that has hitherto obstructed the operation of the word upon your souls. Some are careless and inattentive, so that the word never enters into their hearts; in others, the word takes not any deep root; whilst in others its growth is hindered by the lusts and cares which grow up together with it. All these therefore must be rooted out, that the good seed may prosper and increase. But there is yet another evil, which renders the most faithful ministry unavailing for the good of many: I refer to that pride and conceit which so inflate the hearts of many, and render the Gospel itself odious in the world. This must be mortified; and a childlike spirit be cultivated in the midst of us. “The meek will God guide in judgment; the meek he will teach his way.”]

MMCXCIV

THE MINISTERIAL CHARACTER PORTRAYED

1 Thess. 2:7, 8.

We were gentle among you, even as a nurse cherisheth, her children: so, being affectionately desirous of you, we were willing to have imparted unto you, not the Gospel of God only, but also our own souls, because ye were dear unto us.

BOASTING, when it proceeds from vanity, is hateful in the extreme. But there are occasions whereon it may be necessary to declare what the Lord has done for us, or what we have been enabled to do for him. When, for instance, we are suffering under false accusations, it may be necessary to state many things, which none but God has seen. And we have reason to rejoice that St. Paul’s enemies constrained him to have recourse to this method of clearing and vindicating his own character; because by this means we have all his exalted principles clearly developed, and the brightest pattern of human excellence exhibited to our view. But, independent of any such occasions, it is allowable to express the feelings of our hearts, and to bring to the remembrance of those whom we love the opportunities we have had of testifying our regard. It is by such communications that we revive both in ourselves and others those sublime affections, which constitute the basis of Christian friendship. The Apostle, when writing to the Corinthians, was constrained to sound forth, as it were, his own praises, in order to answer the calumnies that had been circulated respecting him: but in this epistle he speaks only out of the fulness of his heart to those whom he regarded with the most endeared affection: and the whole of what might be called boasting was nothing but the effusion of a mind glowing with love, and animated with the noblest sentiments.

From what he says of himself in the words before us, we shall take occasion to shew,

I. What are the dispositions and habits of a faithful minister—

Ministers are represented in the Scriptures under a great variety of characters. Sometimes they are called shepherds, whose office is to search out the straying sheep, and bring them to the fold of Christ: and, when once brought thither, to watch over them with all imaginable care, “strengthening the diseased, healing the sick, binding up the broken, bringing back again any that have been driven away:” and as to the lambs, they are to “carry them in their bosom, and gently to lead those that are with young.”

But they are designated by a far more exalted character, even that of a father; which comprehends in it every thing that is tender and endearing. How much of care and responsibility is involved in this relation, may be judged from the complaint which Moses poured out before God, when he was called upon to stand, as it were, in this relation to all the people of Israelc.

There is however a still more tender image by which God is pleased to represent his own stupendous love to his people, and by which also the duty of ministers is portrayed; I mean that of a mother, nursing her infant offspring. St. Paul, declaring his anxiety for the welfare of his converts, compares his feelings with the pangs of a woman in child-birthe; and his delight in them, with that of a mother cherishing in her bosom her new-born infant. The language in our text is exquisitely beautiful and touching. The nurse spoken of, is not an alien, but a nursing-mother: it is not in her arms only, but in her bosom, that she cherishes the child. In all her treatment of it, she is not harsh, as one that is soon wearied in performing offices of love; but gentle. If absent from her infant for a few hours only, she is most affectionately desirous of it, and delights to draw forth to it the breast, even though it be with great pain and inconvenience to herself; and she would impart to it, as it were, her vital strength, yea, her very soul: and all this she does to it because of the tender affection which she bears towards it. The whole creation does not afford a sublimer image than this; yet this fitly represents the conduct of St. Paul towards the Church of Christ, and consequently, the conduct of every faithful minister, in proportion as he resembles St. Paul.

Mark then, under this image, the habits of the faithful minister;

1. His tender affection—

[St. Paul’s concern for his converts was never surpassed by that of any mother for her children. If there was the least reason to fear that any temptation had operated to the injury of their souls, he had no rest in his spirit, till he had ascertained their real state; and, if he received a favourable account of them, then every trial was easy, and every affliction light. Thus it is also with every servant of the Lord Jesus. “If any man care not for his sheep, he is an hireling,” and unworthy of the name of a minister of Christ. The true shepherd will, I had almost said, “lay down his life for the sheep.” Well he knows that nothing but the Gospel, faithfully administered, can benefit their souls: and this he is willing to impart to them to the utmost of his power, as the remedy for all their diseases, and as a supply for all their wants: and, according to its efficacy upon their souls, will be his hopes and fears, his joys and sorrows. “He has no greater joy than to see his children walk in truth.”]

2. His self-denying exertions—

[St. Paul wrought with his hands by night, to supply his own temporal necessities, whilst he laboured, with incredible exertion, throughout the day, to communicate spiritual benefits to the souls of men. Though he might justly have claimed a maintenance for his body, yet he forebore to do it, that he might have the satisfaction of dispensing freely the blessings which he himself had so freely received. Every minister indeed is not called to forego in like manner his claims of temporal support; but every minister should be able to declare to his people, as in the presence of God, “I seek not yours, but you.” The only object of a faithful servant of Christ is, to advance the welfare of his people: for this end he will “not count even life itself dear to him,” but will “endure all things for the elect’s sake, that they may obtain the salvation that is in Christ Jesus with eternal glory.” And if he be really called to sacrifice his life in the sacred cause, he will account it rather a ground for congratulation than any cause of sorrow or condolence.]

But, as in every relation of life there are duties belonging to the one side as well as the other, it will be proper for us to consider also,

II. The reciprocal obligations of a faithful people—

A husband and wife, a parent and child, a magistrate and subject, have each their appropriate duties; and so have also a minister and his people: and as the minister’s duties are fitly represented by those of a mother, so those of the people may justly be considered as analogous to those of an affectionate and obedient child. They owe then,

1. Love to his person—

[In this very epistle, wherein St. Paul testifies such unbounded love to his converts, he tells them what they also ought to feel towards those who ministered unto them: “We beseech you, brethren, to know them who labour among you, and are over you in the Lord, and admonish you; and to esteem them very highly in love for their work’s sake.” We speak not here of that partiality, which renders men unwilling; to receive the Gospel from any one besides their own favourite minister;—that is a reprehensible attachment, leading to an idolatrous regard to some, and a contemptuous disregard of others: but a grateful sense of the obligations conferred by those who labour in the word and doctrine, ought to be cultivated and expressed by all. Indeed it can scarcely be carried to too great an extent: it should not stop short of any sacrifice, not even of the surrender of life itself, if by such means their labours may be preserved for the Church of Christ.]

2. Attention to his instructions—

[No one can doubt whether this be the duty of a child towards his parent: and it is equally the duty of a people towards their spiritual parent. A minister is sent especially from God himself to impart unto them the knowledge of the Gospel. Though he is only an earthen vessel, he has the treasures of salvation committed to him for the benefit of others; and, as a faithful steward, he is to dispense them to all according to their several necessities. He is to them in the place of God himself. He is to them in God’s stead, when he is proclaiming to them, in his name, the word of reconciliation. His word, as far as it agrees with the inspired volume, is the word, not of man, but of God: and they who despise it, despise not man, but God.]

3. Submission to his authority—

[This in the Church of Rome is carried to an absurd and impious extent: but in the reformed Churches, and especially in our own, it is almost entirely set aside; and a minister who claims the measure of authority which God has given him for the edification of his Church, is considered as an usurper. But what would be the consequence, if the parent had no authority in his own family? What but confusion must ensue, if all his children thought themselves at liberty to follow their own inclinations, without any direction or restraint from him? True, a minister is “not a lord over God’s heritage:” his authority relates only to things pertaining to the welfare of his Church; but in these his judgment should be a rule of conduct to those committed to him. This is the command of God himself respecting it: “Obey them that have the rule over you, and submit yourselves: for they watch for your souls, as they that must give account; that they may do it with joy, and not with grief: for that is unprofitable for you.”]

4. Co-operation with him in every good work—

[A minister cannot do every thing. Moses had seventy elders given to him, as assistants in his great work: and such should our people be in the Church of God. They can aid in instructing the rising generation: they may do incalculable good, in searching out the wants and necessities of the poor, and in administering, not to the temporal benefit only of their neighbours, but also to the benefit of their souls. Women, as well as men, have much in their power: and, without the aid of their people, it is little, comparatively, that any ministers can effect. The Apostles themselves were greatly indebted in this respect to their people; and to this even St. Paul ascribed, in some degree at least, the efficiency of his labours. What if, in a large family, the children cannot supply the place of their father? can they do nothing to second his endeavours, and to promote the welfare of the whole? Thus then should even the weakest amongst our people labour, according to their ability, to promote to the uttermost the advancement of the Redeemer’s kingdom, and the glory of his great name. The richer part should contribute of their abundance to help forward every pious and benevolent plan; and the poorer afford their aid also in any way that may best comport with their sphere, and be best suited to their several capacities.]

IMPROVEMENT—

1. How is such a blessed state of things to be produced?

[Let all consider the relation into which they are brought: and above all, let them consider, how the honour of our Lord Jesus Christ, and the success of his Gospel, are involved in their conduct. Ministers can never hope to be extensively useful, unless they put away all worldly and selfish interests, and labour to attain all those holy feelings which their station imperiously demands. Nor can any people really adorn their holy profession, unless they also on their part seek to become as little children, and cultivate a humble, loving, and heavenly deportment. Let us then, each in his station, aim at this; and pray earnestly to God for his grace, which alone can qualify us for the discharge of our respective duties.]

2. How is such a blessed state of things to be revived?

[It must be expected that where the Gospel has been long preached, Satan will sow tares with the wheat, and that evils of some kind or other will arise. It was so in the apostolic age, and it will be so in every age. It were unreasonable to expect that it should be otherwise, considering how corrupt the hearts of men are, and how easy it is for any one of a perverse spirit to create dissension. But if what we may call the family union and harmony have been interrupted, every one should exert himself to the uttermost to restore the bonds which have been dissolved. Let all in the first place set themselves to find out what has been the occasion of dissension; and endeavour, if possible, to remove the cause, and especially to subdue and mortify those evil dispositions which have unhappily been exercised. If there be any of a perverse spirit, withdraw from them, that they may be put to shame. If any be conscious that they have done amiss, let them repent and humble themselves before God and mant. Thus will evil be done away: thus will Satan also, our great adversary, be disappointed: and thus shall we all “grow together an holy temple in the Lord.”]

MMCXCV

THE DUTY OF THOSE WHO ARE CALLED

1 Thess. 2:11, 12.

Ye know how we exhorted and comforted and charged every one of you, as a father doth his children, that ye would walk worthy of God, who hath called you unto his kingdom and glory.

NEXT to the example of our blessed Lord, there is none so worthy of imitation as that of St. Paul. He appears to have been so entirely cast into the mould of the Gospel, that he was a living image of all that it requires. In the ministerial office especially he was almost a perfect pattern. His intrepidity, his singleness of heart, his self-denial, his fervent zeal for God, and tender love to man, never were surpassed, nor ever equalled by any human being. Respecting the purity of his intentions, and the probity of his conduct, he could appeal to all among whom he had laboured, yea to God also: no less than eight times in eleven verses does he repeat this appeal; so conscious was he that he had exerted himself to the utmost of his power to promote the welfare of his fellow-creatures, and the glory of his God.

In the appeal before us we may notice,

I. The duty of Christians—

The first great duty of those to whom the Gospel comes, is to believe in Christ. But yet even this is subservient to a higher end, even to the attainment of holiness, and the glorifying of God by a heavenly conversation. The Christian is not to be satisfied with low attainments, but to walk worthy of his God; to walk worthy of him,

1. As his Governor—

[God has given us a law which is a perfect transcript of his mind and will. This law is to be the rule of our conduct. In obeying it therefore we must not select the easier parts, and overlook the precepts which are more difficult: we must not attempt to reduce the standard to our practice; but rather endeavour to raise our practice to the standard. We should not inquire, How little can I do, and yet escape punishment? but rather, What can I do to please and honour my Divine Master? How shall I commend to others his government? How shall I convince them that his service is perfect freedom? How shall I illustrate his perfections by my own conduct? How shall I make my light so to shine before them, that all who behold it shall be constrained to glorify my God, and to take upon them his light and easy yoke?]

2. As his Benefactor—

[God has “called” his people, not by the word only, but also by “the effectual working of his power:” he has called them to be subjects of “his kingdom” on earth, and heirs of “his glory” in heaven. This distinguishing grace calls for every possible expression of love and gratitude. Our one inquiry therefore should be, “What shall I render unto the Lord for all the benefits that he hath done unto me? How shall I walk worthy of such a Benefactor? Shall not my soul overflow with love to him? Shall I not “delight myself in him;” and “present myself a living sacrifice to him;” and strive incessantly to “glorify his name?” Shall I think any thing too much to do or suffer for his sake? Shall I not seek to be “pure as he is pure,” and “perfect as he is perfect?” Surely, “as He who has called me is holy, so should I be holy in all manner of conversation.”

This is the Christian’s duty; thus to argue, and thus to live.]

In order to enforce this subject yet further, we will consider,

II. The duty of ministers—

It is through the exertions of ministers that God carries on his work in the hearts of his people. Ministers are set apart on purpose to teach men their duty, and to urge them to the performance of it. They stand related to their people as a parent to his children: and in the exercise of their high office, they are to address them with parental tenderness, and parental authority.

“Suffer ye then the word of exhortation,” while we endeavour to impress upon your minds a due regard for holiness: and permit me, however unworthy of the sacred office, to address you,

1. In a way of affectionate entreaty—

[“God has called you unto holiness:” and “this also we wish, even your perfection.” Consider then, I beseech you, how much is to be attained by your advancement in holiness.

Consider, how it will contribute to your present happiness.—Experience must long since have shewn you, that there is no comfort in religion, when we are living at a distance from God, or in the indulgence of any besetting sin. We hope too you have found how “pleasant and peaceful are the ways” of godliness, when we are steadfastly walking in them. Go on, and you will have continually increasing evidence, that “in keeping God’s commandments there is great reward.”

Consider also how your piety will promote the good of others. We speak not of the benefit that will arise to society from the good offices you do them: but of the effects which your good example will produce. If your life be not “such as becometh the Gospel of Christ,” the world will despise religion as a worthless unproductive thing: and those who profess godliness will be apt to catch the infection, and to sink into lukewarmness. But if you “walk worthy of your vocation,” you will “by your well-doing put to silence the ignorance of foolish men;” you will constrain them to confess, that the principles which operate so powerfully on your souls, must needs be good; and you will perhaps win many, who would never have been won by the word alone.

Consider further how it will advance your eternal happiness. What though there be no merit in your works, shall they not be rewarded? Shall not every one reap according to what he sows; and that too, not according to the quality only, but the quantity also, of his seed? Yes; “every man shall be rewarded according to his own labourf:” he shall “reap sparingly or bountifully, according as he has sown;” and every talent that is improved shall have a correspondent recompence in the day of judgmenth.

What further inducement can you wish for? Only reflect on these things, and surely I shall not have “exhorted” you in vain.]

2. In a way of authoritative injunction—

[St. Paul, when least disposed to grieve his people, said to them, “As my beloved sons, I warn you.” And in the text he tells us, that he “charged” them in a most solemn manner, and testified unto them. Behold then, we testify unto you that the holiness which we inculcate is of prime importance, and indispensable necessity.

Consider that nothing less than this will prove you to be real Christians. If you are “Israelites indeed, you must be without guile.” If fire descend from heaven into the bosom to consume your lusts, it will burn till all the fuel be consumed. The contending principles of flesh and spirit will never cease from their warfare, till the flesh be brought into subjection. “If you are Christ’s, you have crucified the flesh with its affections and lustsm.” Deceive not yourselves; for, “whomsoever you obey, his servants you are.” If you are born of God, you will not harbour any sino, or be satisfied with any attainment; but will seek to be “righteous, even as God is righteousq.”

Consider that nothing less will suffice to comfort you in a dying hour. When you come to that solemn season, things will appear to you in a different light from what they now do. The truths, which have now gained your assent indeed, but float in your mind as though they were devoid of interest or importance, will then present themselves to your mind as the most awful realities. What will you then think of cold and lifeless services? What bitter regret will seize you, and terrible forebodings too, perhaps, when you look back upon a partial obedience, and an hypocritical profession? O that you may not fill your dying pillow with thorns! O that you may serve the Lord in such a manner now, that in that day you may “enjoy the testimony of a good conscience,” and “have an abundant entrance into the kingdom of your Lord and Saviour!”

Consider, lastly, that nothing less will avail you at the bar of judgment. We repeat it, that you will not be saved for your works: but we repeat also, that you will be dealt with according to your works. It will be to little purpose to have cried “Lord, Lord,” if you are not found to have done the things which he commanded. God has said, “Cursed be he that doeth the work of the Lord deceitfullyt;” nor will either our self-commendations, or the applause of others, avail us, if the heart-searching God do not bear witness to our integrity.

Behold then, as in the sight of God, we testify these things; and charge you all, that if you would ever behold the face of God in peace, you make it the great object of your life to walk as becometh saints, and to “adorn the doctrine of God our Saviour in all things.”]

APPLICATION—

[The Apostle contented not himself with general exhortations; but addressed himself to individuals; even, as far as he could, to “every one” of his people. Let me then apply my subject more particularly to you, dispensing to each his portion in due season.

Are there among you those who make no profession of religion?—Think not that you are excused from that strictness which is required of the saints. As the creatures of God, you are bound to obey him; and as “bought with the inestimable price of his Son’s blood, you are bound to glorify him with your bodies and your spirits, which are his.” Nor should it be any consolation to you that you make no profession of religion; for, if you have not been called to be subjects of God’s kingdom, and heirs of his glory, you are vassals of Satan, and partakers of his condemnation.

Arc there any who, by reason of their unsteady walk, are ready to doubt whether they have ever been effectually called? Let me both “exhort and charge” them not to leave this matter in suspense; but to obtain of God that “grace that shall be sufficient for them.” Let me at the same time suggest some considerations proper to “comfort” and support their minds. They would ask perhaps, How shall I gain the object of my wishes? How shall I walk worthy of my God? I answer, “WALK IN CHRIST,” in a continual dependence on the merit of his blood, and the assistance of his good Spirit. By his blood ye shall be cleansed from guilt: “by his Spirit ye shall be strengthened in your inner man,” and enabled to do whatever He commandsz.

Finally, let all, whatever they may have attained, press forward for the prize of their high calling, and endeavour to abound more and more.]

MMCXCVI

A DUE RECEPTION OF THE GOSPEL

1 Thess. 2:13.

For this cause also thank we God without ceasing, because, when ye received the word of God which ye heard of us, ye received it not as the word of men, but as it is in truth, the word of God, which effectually worketh also in you that believe.

A PARENT of a numerous family must expect trials of various kinds: yet will He have many consolations to counterbalance them. And so it is also with the faithful minister. Both from without his Church and from within, he will experience much that is painful and afflictive: but, if his afflictions abound, so will his consolations also: if his doubts respecting the state of some of his people renew in him pangs, like those of a woman in travail, the progress and advancement of others will afford him much heartfelt satisfaction. Thus St. Paul found it. The anguish that was occasioned in his bosom by some of his converts, was so keen, that he could scarcely speak of them without weeping: but over others he rejoiced with a very lively and exalted joy. The Church at Thessalonica in particular was contemplated by him with pre-eminent delight; insomuch that, whenever the thought of them occurred to his mind, he could not but pour out his soul before God in praises and thanksgivings in their behalf.

It is our intention at present to shew,

I. What there was in his ministry among them which occasioned such incessant thankfulness to God—

His success among them was great, not only as to the number of his converts, but especially in the spirit which they manifested. In ministering to them the Gospel, there were two things in particular which filled him with joy and gratitude; namely,

1. The manner of its reception—

[They did not consider his word as a system, like that of different philosophers, invented by man, and standing only on human authority; but they regarded it as the word of God himself, even whilst it was delivered to them by a weak instrument, “a man of like passions with themselves.” They looked, through the messenger, to Him whose ambassador he was; and every word that was uttered by him was received as if it had been spoken from heaven by the Deity himself: they received it as proceeding from his love, as sanctioned by his authority, and as assured to them by his truth and faithfulness. The great wonders of redemption through the blood and righteousness of the Lord Jesus were not looked upon “as a cunningly devised fable,” but as a most stupendous effort of divine wisdom, planned from all eternity in the councils of the Father, and executed in due season by his only-begotten Son, and applied to their hearts by the agency of the ever-blessed Spirit — — — They felt not themselves at liberty to reject these overtures of merey, or to cavil at them as exceeding the comprehension of our feeble reason; they considered that they had no alternative, but to believe, and live: or to disbelieve, and perish — — — But their acceptance of these overtures was not a matter of constraint: they saw that the veracity of God was pledged to fulfil every promise which the Apostle made to them in Jehovah’s name; and that it was as impossible for a penitent believer to perish, as it was for God to lie — — — How could he be otherwise than thankful, when his word among them was thus received?]

2. The manner of its operation—

[Truly his word among them was “quick and powerful;” and most effectually did it work upon them in their first conversion, in their subsequent support, and in their progressive sanctification. He speaks before of “the entrance he had had among them,” in that “they had turned from idols to serve the living and true God:” and, immediately after our text, he mentions the heavy trials they had had to endure; which yet they had sustained with unshaken fortitude: and the tidings he had heard from Timothy, of their advancement in faith and love and every grace, completed his joy, so that he forgot all his own afflictions through his joy on their account. What could he desire more than this? St. John, who had been admitted to nearer intercourse with his Saviour than any other of the Apostles, knew no greater joy than thisb. Well therefore might St. Paul pour forth his soul to God in praises and thanksgiving for such a mercy as this.]

In St. Paul’s acknowledgments we may see,

II. What grounds of thankfulness all ministers have, whose labours are so blest—

Wherever the Gospel is so received, and so operates, there is abundant cause for praise and thanksgiving unto God;

1. For the people’s sake—

[Happy, thrice “happy are the people that are in such a case, yea happy are the people who have the Lord for their God.” “Who is like unto thee, O people saved by the Lord!” Can we reflect on the change that has taken place on you, and not rejoice? “Look unto the rock whence ye are hewn, and to the hole of the pit whence ye are dug.” Do ye congratulate Lot on his escape from Sodom? What was that fire in comparison of those burnings from which ye are escaped? He was saved to die at last: you are saved to live for ever. You are not merely delivered from the power of darkness, but are translated into the kingdom of God’s dear Son, yea, and are made heirs together with him of an everlasting inheritance. Little can we know of the value of an immortal soul, if we are not filled with joy and gratitude at the thought of such blessings being imparted to it.]

2. For the Church’s sake—

[No language could adequately express the transports of the saints of old, when they contemplated the effects that are here described: “Sing, O ye heavens; for the Lord hath done it: shout, ye lower parts of the earth: break forth into singing, ye mountains, O forest, and every tree therein: for the Lord hath redeemed Jacob, and glorified himself in Israel.” Where such children are multiplied, Zion, the mother of them all, may well rejoice: her honour will be great; her happiness exalted: with what joy will she draw forth her breasts of consolation to her numerous offspring! with what delight will she dandle them on her knees, and bear them in her arms! In the sight of all the world shall she be glorified; and she shall be a blessing to all around herf.]

3. For the world’s sake—

[The dishonourable conduct of professors is a stumbling-block to the world; as our Lord has said, “Woe unto the world because of offences.” But wherever the sanctifying operations of the Spirit appear, there “the ignorance of foolish men is put to silence;” and they are constrained to acknowledge the excellency of the principles which they hate. Independently of any spiritual benefit, the world are greatly advantaged by the progress and advancement of true religion: for if they will only inquire, Who are the great promoters of every charitable institution, they will find that the most active agents are uniformly found amongst those who love and profess the Gospel. But besides this, their spiritual welfare is greatly advanced by the blameless and heavenly deportment of professing people: their prejudices are weakened, and they are often led to inquire candidly into those principles, which they see to be productive of such blessed effects.]

4. For the Lord’s sake—

[It is from the Church alone that God has any glory upon earth. But when his people do indeed adorn the doctrine of God their Saviour, their light constrains many to glorify their heavenly Father. Then too does the Saviour himself rejoice: he “sees of the travail of his soul, and is satisfied.” Yea, God the Father too is comforted, if we may so speak, in the successful issue of his eternal counsels: “He beholds his obedient people with infinite satisfaction;” “he rejoices over them with joy; he rests in his love; he joys over them with singing.” Can we then behold events in which God the Father and God the Son take so deep an interest, and not be thankful for them? If we ourselves love God in any measure as we ought, we shall rejoice in his joy, and glory in his glory.]

SEE from hence,

1. Whence it is that the word preached is so generally ineffectual to any saving purpose—

[As in the wilderness, so now, “the word preached does not profit men, because it is not mixed with faith in them that hear it,” Men do not hear it as the word of God. They see nothing, and hear nothing, but a man like themselves; and therefore they hear without interest and forget without remorse. But be it known to all, that their disregard of God’s messages, by whomsoever delivered, involves them in the deepest guilt, and will subject them to the heaviest punishmenti.]

2. How it may be made effectual to the good of our souls—

[Whenever you come up to the house of God, come with prepared hearts, as Israel did to Mount Sinai at the giving of the law. Look through the minister to God himself. Sit at his feet, as Mary at the feet of Jesus. Seek not to be pleased, but edified. Do not indulge a critical and captious spirit; but “receive with meekness the engrafted word;” and then you shall find it both able and effectual to save your souls. If it be a precept or an exhortation, a promise or a threatening, receive it as if it were addressed to you by an audible voice from heaven: so shall it descend on your souls as dew or rain, that fail not to accomplish the ends for which they are sent.]

MMCXCVII

CHRISTIANS THE JOY OF THEIR MINISTERS

1 Thess. 2:19, 20.

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? For ye are our glory and joy.

THE relation between a minister and his people is a subject rarely touched upon, except in addresses exclusively intended for those who sustain the pastoral office. But it is a subject of general importance; and ought to be felt by the people, as well as by the minister; between whom there should be at all times a feeling of reciprocal affection. A pious pastor does not undertake his office in order to feed himself with the fat, and clothe himself with the wool, of his flock. No; he has higher objects in view: he seeks their best interests, and makes their welfare his chief concern. The epistles of St. Paul, not those addressed to Timothy and Titus merely, but those addressed to whole Churches, are full of this subject. This to the Thessalonians is almost one continued breathing of parental tenderness, on the Apostle’s part, and a call on his converts for correspondent emotions on their part. The extreme ardour of his affection for them is indeed the immediate subject of all the preceding context. He had been driven from them suddenly by a violent persecution; and it was owing to the unabated malice of his enemies that he had not visited them again. Greatly had he longed to do so; and repeated efforts had he made; for they were exceeding dear to him, as he tells them: “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? Yes, ye are our glory and joy.”

From these words we will take occasion to shew,

I. In what light a faithful minister views his people—

If a man be a faithful servant of Christ, the prosperity of his people will be the one aim of all his labours, and the one source of all his joys: both at the present hour, and in the prospect of the eternal world, their welfare will be “his hope, his joy, his crown of rejoicing.” Is it asked, Wherefore they are so dear to him? we answer, He glories in them;

1. As witnesses for God—

[God is excluded as it were from this lower world. The great mass of mankind acknowledge him not, or acknowledge him in word only, and not in deed and in truth. But true believers confess him openly before men: they are his witnesses, that he is great, and worthy to be feared; that he is good, and worthy to be loved; that he is faithful, and worthy of entire trust and confidence. But yet more particularly they are witnesses of all his perfections, as united and glorified in the cross of Christ; and they proclaim to all around them, that, in Christ Jesus, God is “a just God and a Saviour,” yea “just, and yet the justifier of all that believe in Jesus.” These are the truths which ministers have it in commission to make known to the sons of men: and by the free publication of these truths they hope to turn men from the guilt and dominion of sin, to peace with God, and universal holiness. Obstinate unbelievers will deride this attempt as visionary: but the minister of God can point to his converts as living witnesses for God, and as monuments of the saving efficacy of his Gospel; and in this view they give him a ground of joy and exultation far beyond all that the whole world besides could afford. Hence “he glories in them in the Churches,” as God himself also does, seeing that “they are to him for a name and for a praise and for a glory” throughout the whole earth.]

2. As trophies of the Redeemer’s grace—

[There is not one of them who was not once a bond-slave of Satan, “the god of this world, who ruleth in all the children of disobedience.” But secure as they once seemed to be in the hands of “the strong man armed, the stronger Potentate, even Jesus, has rescued them” from his dominion, and “brought them into the glorious liberty of the children of God.” Jesus, when he yet hanged upon the cross, triumphed over the principalities and powers of hell, and “by death overcame him that had the power of death;” but in his resurrection and ascension he triumphed yet more, “leading captivity itself captive.” But it is in the preaching of his word that all this is made to appear. By that men are “turned from darkness unto light, and from the power of Satan unto God.” Not that he drags them like captives at his chariot-wheels, but rather takes them up with him into “his chariot, wherein ho goes forth conquering and to conquer.” How Jesus exults in them in this view may be judged from that expression of the prophet; “Ye are a crown of glory and a royal diadem in the hands of your God.” No wonder therefore that the soldiers of Christ, through whose instrumentality the victory has been won, exult also.]

3. As the fruits of his own labour—

[It is rarely, if ever, now, that faithful servants of Christ are suffered to labour, like Isaiah, fifty years, and, like Hosea, seventy, with scarcely any visible fruits of their ministry. Though God does not make equal use of all, yet, if they be faithful, he will not leave them without witness: he will “accompany their word with signs following.” Were they left to “labour in vain and run in vain,” their hands would soon hang down, and their hearts faint: but when they see “the dry bones quickened, and the dead come forth out of their graves,” through the influence of their word, they greatly rejoice. They point to such persons as “seals of their ministryd,” and as attestations from God, that the word delivered by them is His word. It is said of women, that, when once they behold the fruit of their travail, they “forget, as it were, all their pangs, for joy that a man-child is born into the world.” And thus it certainly is with those who minister in holy things. Much they have to endure in the prosecution of their great object: but when they see sons and daughters born to God, they account their labours richly recompensed; and, for the attainment of such a blessing “they count not even their lives dear unto them.”]

4. As pledges of his own eternal felicity—

[There is, it is true, no merit in converting sinners unto God, seeing that the whole work is God’s alone. “Whoever plant or water, it is God alone who gives the increase.” But it is nevertheless true, that “they who turn many to righteousness shall shine as the stars for ever and ever.” It is not indeed in proportion to every man’s success, that a recompence will be bestowed: but according to every man’s labour it will. And O! what a blessed period will that be, when the faithful minister shall present his converts before the throne of God, saying, “Here am I, and the children thou hast given me!” Not even in the presence of the Lord Jesus Christ himself will he forget those with whom, as St. Paul expresses it, he once travailed in birth: “there will they be his joy and crown of rejoicing:” there will they be, as it were, jewels in his crown. Every fresh accession to the Church thus enhances the minister’s joy: and in the prospect of this, “he joys according to the joy in harvest, and as men rejoice when they divide the spoil.”]

But since it is not over all that a minister can rejoice, we proceed to shew,

II. Who they are whom he can truly recognize under this character—

In the first ages, when every one was exposed to so much peril on account of his Christian profession, there was reason to hope that all were sincere: and therefore the Apostle could say to the whole Philippian Church, “It is meet for me to think thus of you all.” But Christianity is professed now under far other circumstances: and the great mass of those who are called by the name of Christ are far from being “a joy and crown of rejoicing” to their minister. Even of religious professors, there are great multitudes “of whom we must stand in doubt,” and of whom we cannot speak, but with grief. Those who alone will ultimately prove the joy and crown of their ministers, are,

1. Those who embrace the faith—

[There must be a real conversion of the soul to God. It is not necessary that this conversion be sudden, or that it should be attended with such circumstances as shall enable a person to declare the precise time and manner in which it was accomplished: but it is necessary that every man should have an evidence within himself that he is “translated from the kingdom of darkness into the kingdom of God’s dear Son.” He must receive Christ into his heart, and build on him as the only foundation of his hope. “Christ must become truly precious to his soul.” Christ must be his life, his peace, his strength, his joy, his all. Till this be done, a minister can have no comfort in any man, because he has no ground to believe him truly and savingly converted to God: but when this change is manifest (for no natural man in the universe ever thus gloried in Christ alone,) then does the person in whom it is wrought become the joy and crown of his minister: he then, in the judgment of charity, is brought to the fold of Christ: and his minister, like a faithful shepherd, rejoices over him, as a sheep that was lost, and is found.]

2. Those who walk in love—

[If there be a mere adoption of Christian principles, without the attainment of Christian practice, this change will produce no satisfaction, in the heart either of God or man. But if there be a corresponding change in the heart and life of a professor, and a suitable exercise of Christian graces and tempers, then the minister will feel a proportionable confidence respecting a work of grace within him: seeing the fruit to be good, he will conclude that the tree is good also. The grace of love in particular must be predominant. “This is the grace whereby all men are to know whether we be Christ’s disciples.” If pride, envy, malice, or any other temper contrary to love, reign in the heart, we only deceive ourselves in fancying ourselves Christians: we are yet in darkness, and children of the wicked one. A minister can only weep over such persons: they are a grief to him here: they will be yet more so in that day when the Lord Jesus Christ shall come to judge the worldl: they themselves too, if they be not undeceived in time, will have to bewail their delusions to all eternity. Love is absolutely and indispensably necessary to prove the sincerity of our faith. If that reign not in the heart, our faith is but the faith of devils: but if that be the governing principle of our lives, then have we “that which accompanies salvation;” and a minister may confidently rejoice over us as the elect of God.]

3. Those who advance in holiness—

[It is essential to grace, that it grows and advances in the soul. The children of God’s family are all expected to grow from “babes” to “young men,” and from young men to “fathers.” Now, as a mother, however she might rejoice at the birth of her infant, would soon cease to rejoice, if it did not grow in stature and in strength; so is a minister’s joy turned into grief, if he see his people making no proficiency in the divine life, but continuing under the habitual influence of those defects which characterized them in their unconverted state, or in the earlier stages of their professed conversion. O ye who profess godliness, consider this; and inquire whether you do indeed make your profiting to appear? It is only when we have clear evidence that you are growing up into Christ as your living Head, and progressively transformed into his image, that we can glory in you, or look forward with comfort to that awful meeting which we shall have with you in the great day of the Lord Jesus.]

We will IMPROVE this subject,

1. In a way of appeal—

[The text is an appeal to the whole Church at Thessalonica, that he had sought nothing, and gloried in nothing, in comparison of their spiritual welfare. And the same appeal, we hope through grace, we can make also. Yes, blessed be God, we can, and do, appeal both to you and to God himself, that that we have lived but for the benefit of those committed to our charge, and “have known no greater joy than to see our people walk in truth.” Permit us then to ask, whether ye can make the same appeal to the heart-searching God? Have ye sought, as the one great object of your Hie, so to improve our ministrations, that “ye might be our joy and crown of rejoicing in the presence of the Lord Jesus Christ at his coming?” Has there also been a reciprocity of affection, so that “we have been your rejoicing, even as ye also have been ours, in the prospect of the great day of the Lord Jesus?” Let this be well fixed in all your minds, that unless the regard between a minister and his people be mutual, and their endeavours to reap benefits from his ministry keep pace with his efforts to impart them, little ultimate good can result from the connexion: on the contrary, the word which he labours to make unto you “a savour of life unto life, will prove in the issue a savour of death unto death.”]

2. In a way of exhortation—

[A meeting must soon take place between us before the judgment-seat of Christ: and in reference to that awful period St. Paul exhorted the Thessalonian Church, saying, “We beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto him.” In reference to that solemn meeting we also would exhort you. In a little time we shall be called to give an account of our ministrations, as you also will of your improvement of them. Let not him who wishes you to be his joy and crown be disappointed of his hope. If he have not to “present you in a perfect state to Christ in that day,” all his warnings and instructions will have been lost upon you, yea, worse than lost, seeing that he will be “a swift witness against you.”

O ye, who have never yet been converted by the labours of your minister, let him now prevail on you to turn unto the Lord with your whole hearts — — —

And let those of you who look up to him as your spiritual Father, hold fast the truth ye have received, and endeavour to shine more and more as lights in the world, that his joy in you may be complete in the last day. Yes, we would address you in the words of Paul to his Philippian converts; “My brethren, dearly beloved, and longed for, my joy and crown, so stand ye fast in the Lord, my dearly belovedt.”]

MMCXCVIII

THE PEOPLE’S STABILITY IS THE MINISTER’S COMFORT

1 Thess. 3:8.

Now we live, if ye stand fast in the Lord.

THERE is nothing that more strongly characterizes a faithful ministry, than the mutual affection that is found to exist between the minister and his stated hearers. The people, while they retain any just regard for their Lord and Saviour, will love those who have been his instruments for good to their souls: and those who are instrumental in bringing others to the knowledge of salvation, will consider their converts as their children, “whom they have begotten to God,” and “with whom they have travailed in birthb.” We see this exemplified in all St. Paul’s epistles, especially in that before us. After a short stay at Thessalonica, he was driven from thence by “certain lewd fellows of the baser sort,” who sought to kill him; and who, on hearing that he was fled to Beræa, followed him thither with the same intent, and drove him thence also. He was now at a great distance from them, and very apprehensive on their account; lest the sufferings which he had endured for them, and the trials which they themselves also experienced, should have deterred them from maintaining their steadfastness in the faith. “When therefore he could no longer forbear,” he thought it better to be left at Athens alone, than to remain any longer in uncertainty about them; and accordingly he sent his only friend and companion, Timothy, to see them, and to report to him their state. Having heard a good account of them, he declares, that all sense of his own personal afflictions vanished, as soon as he heard of their spiritual advancement; and that his spirits, which had been exhausted by a long and painful suspense, were revived, so that he began, as it were, to “live” anew, since he was informed that they “stood fast in the Lord.”

From the words before us we shall take occasion to shew,

I. What is that stability which all Christians must attain—

When any persons first receive the Gospel, so as to yield themselves up to its influence, they are said to “be in Christ:” when they make advances in grace, they are said to “walk in Christ:” and when they are established in a firm adherence to the truth, they are said, as in the text, “to stand fast in the Lord.” This is that stability which is required of us; namely, a stability in the faith, the profession, and the practice of the Gospel.

1. In the faith of the Gospel—

[There are many things which may occasion us to make shipwreck of the faith — — — and many more, which may rob us of the vital experience of it in our souls — — — But all these must be withstood: we must “hold fast the form of sound words that hath been delivered to us;” and, not contented with a barren orthodoxy, we must live altogether by faith in the Son of God, enjoying his presence, and “receiving out of his fulness grace for grace” — — —]

2. In the profession of it—

[When persecution arises because of the word, a separation is made between the professors of religion, as the corn and chaff are separated when tossed to and fro in the sieve. But woe be to us, if we be like the chaff, that is driven away with the wind. We must “not put our light under a bushel,” but be bold, and “quit ourselves like men:” we must “endure hardships as good soldiers of Jesus Christ:” we must “hold fast the profession of our faith without wavering:” we must be “willing to be bound, or even to die, for the name of the Lord Jesus:” we must not count our lives dear to us, so that we may but finish our course with joy. It is true, we are not to court persecution by an indiscreet declaration of truths, which people are not yet prepared to receive: but we must not conceal our religion, as if we were ashamed of it: we must in no respect deny Christ: “if we draw back, it will be unto perdition:” “if we only look back,” after having put our hands to the plough, we are not fit for the kingdom of God:” “he that loveth his life, shall lose it; and he only that is willing to lose his life for Christ’s sake, shall save it unto life eternal.”]

3. In the practice of it—

[In times like ours, it is easy to retain orthodox opinions, and to keep up a profession of religion: but many are found enlisted under the banners of Christ, who are not really “fighting the good fight of faith.” Even in matters of plain truth and honesty, it is not every professor that can bear a scrutiny into his conduct: yea, there really is often found a higher sense of honour and integrity amongst the men of this world, than amongst some, of whom better things might have been hoped. In respect of tempers, too, there are many who will talk of Christ, and shew a love to his Gospel, who are yet proud, haughty, imperious, passionate, contentious; many who are so fretful and impatient on every trifling occasion, as to make all around them uncomfortable; many too, who, when they ought rather to be judging themselves, are constantly judging others with uncharitable severity. But let not those who possess so little of the meekness and gentleness of Christ, imagine that they are standing fast in the Lord: for, whatever experience they may have had in times past, they are certainly in a state of awful departure from him. We must possess the image of Christ, and we must advance in the attainment of it, or else our faith and our profession will be vain.

But if there be no particular deviation from the path of duty in these things, yet may we have greatly declined from true religion. We must preserve a spirituality of mind, a zeal for God, a love to his ways, a delight in secret communion with God, and a tender regard for the temporal and eternal welfare of our fellow-creatures. This is the stability which chiefly characterizes the growing Christian, and which is the surest evidence of an interest in Christ.]

That all may be stirred up to seek this stability, we shall shew,

II. Why the attainment of it lies so near to the heart of every faithful minister—

A minister stands related to his people as a pastor to his flock, over which he is to watch, and of which he must give a strict account: and his solicitude about them, instead of terminating when they are brought into the fold, may be said then more properly to commence. He will be anxious about their attainment of stability in the divine life,

1. Because the honour of God is deeply interested in it—

[Let any professor of religion either renounce his profession, or dishonour it by any misconduct, and the world will immediately cry out against religion, and represent all the professors of it as hypocrites. Thus it was that “the name of God was blasphemed” on account of David’s fall: and thus “the way of truth is evil spoken of” at this time; as though religion were only a cloak for wickedness. On the other hand, the name of God is glorified, when his people adorn their holy profession: the light which they reflect around them, compels many to acknowledge the beneficial influence of his Gospel, and the powerful efficacy of his grace.

And can ministers be indifferent about the honour of their Divine Master? If they are so dear to him, that “whoso toucheth them, toucheth the apple of his eye,” ought not He, and His interests, to be dear in their sight? Ought not rivers of tears to run down their eyes, when men keep not his law, and especially when his sacred name is blasphemed through those who bear his name and profess his religion? Yes; much as they must feel when an injury is done to themselves, their grief is incomparably more poignant, when they see their blessed “Lord crucified afresh, and despite done to the Spirit of his Grace.”]

2. Because their salvation altogether depends upon it—

[It is not sufficient that men “run well for a season;” they must “endure to the end, if ever they would be saved.” To what purpose are we in Christ, if we do not stand fast in him? Our departure from him only makes “our last end worse than our beginning.” And is not this a fearful consideration to all of us? When St. Paul saw reason to stand in doubt respecting his Galatian converts, “he travailed in birth with them, as it were, a second time, till he should have clear evidence that Christ was truly formed in them.” And whoever reflects upon the value of a soul (in comparison of which the whole world is lighter than the mere dust upon a balance), must have continual sorrow and heaviness in his spirit, when he sees any moved away from the hope of the Gospel, and “forsaking the fountain of living waters for broken cisterns that can hold no water.”]

3. Because the great ends of the ministry are answered by it—

[When any persons turn, either in faith or practice, from the holy commandment delivered to them, “all the labour we have bestowed upon them is in vain:” it is even worse than in vain, because it will bring upon them a more aggravated condemnation. What a reflection is this for those who have spent their strength, and perhaps jeoparded their very lives for the salvation of their fellow-creatures! Can we wonder that the declension of those who have professed our holy religion, should be as a dagger in the hearts of those who have watched and laboured for their souls; and that the lives of faithful ministers should be bound up, as it were, in the stability of their people? The beloved Disciple could say, “he had no greater joy than that his children walked in truth:” and, no doubt, his greatest grief was, as that of every faithful minister must be, to see any of them departing from it.]

We shall CONCLUDE our subject with a few words,

1. Of grateful acknowledgment—

[It would not always be proper to commend people to their face: yet on some occasions the Apostle judged it expedient to do so. We rejoice therefore in bearing testimony to the steadfastness which you have maintained during our afflictive separation from you; and we can truly say with the Apostle, that “in all our affliction we have been greatly comforted by your faith.” “We thank God for all the joy wherewith we joy before him on your account;” and we pray, that “what he has thus begun in you, he may carry on and perfect until the day of Christ.”]

2. Of affectionate warning—

[Never let it be forgotten, that we must first be in Christ, before we can stand fast in him. If apostates are in an awful condition, so also are they who have never embraced the Gospel of Christ. We must flee to Christ, as our only refuge from the wrath of God; and must seek to be found in him, not having our own righteousness, but that which is of God through faith in him.

Let the saints too remember (what the text strongly intimates), that they are in continual danger of falling. They have a subtle enemy, whose devices have ruined thousands, even of those who once appeared eminently holy. “Let him therefore that thinketh he standeth, take heed lest he fall.”]

3. Of joyful encouragement—

[It is not in yourselves, but in the Lord, that you are to stand fast: and while you are placing all your dependence on him, he is engaged to “keep you by his own almighty power unto everlasting salvation.” “Be strong then in the Lord, and in the power of his might.” “His grace is sufficient for you,” and shall “make you more than conquerors” over all your enemies. Weak as you are in yourselves, “He is able to keep you from falling, and to present you faultless before the presence of his glory with exceeding joy.” “As then ye have received the Lord Jesus Christ, so walk ye in him, &c..”]

MMCXCIX

A MINISTER’S JOY IN HIS PEOPLE

1 Thess. 3:9, 10.

What thanks can we render to God again for you, for all the joy wherewith we joy for your sakes before our God; night and day praying exceedingly that we might see your face, and might perfect that which is lacking in your faith?

THE connexion between a minister and his people is little considered, and little felt. A general concern on his part, and a respectful esteem on theirs, are deemed adequate expressions of their mutual regard. But the relation of a father is not nearer than that which a minister sustains towards those whom he has begotten by the Gospel: nor should their mutual feelings be a whit less tender than those of a parent and a child. “They should be his joy; and he theirs.” It was in this light that St. Paul regarded his Thessalonian converts. They were the fruit of his ministry. It was the word delivered by him that had been made effectual to their conversion to God; and they had greatly adorned their holy professionc. He had meditated a longer stay among them; but had been driven away from them suddenly, by the violence of persecution. He had also made repeated attempts to return to them; but had been prevented by the determined hostility of his enemiese. Not knowing how far they might be able to maintain their steadfastness, he felt extreme anxiety in their behalf: and “when he could no longer forbear, he thought it good to be left at Athens alone,” rather than continue any longer in such painful suspense respecting them. He dismissed Timothy therefore, though he could but ill spare the labours of so dear a friend, to inquire into their state, and to bring him a faithful account of their progress. The tidings he received were highly favourable; and they filled him with unutterable joy; his very life being bound up, as it were, in their welfare. Indeed, he had never ceased to pray, and with extreme earnestness, to God, to open a way for his return to them, and to make him still more useful to their souls. Of this he assures them, in the words which we have just read; which will lead me to shew you,

I. The delight which a pious minister has in the fruits of his ministry—

A pious minister has troubles which are unknown to others; so also has he joys, which are peculiar to himself. God makes use of him, to gather out of the ungodly world a Church and people; and over them he rejoices with a very sublime joy. He rejoices in,

1. Their past deliverance—

[Lately, how different was their state from what it is now become! “They were afar off from God; (alas! how far!) but now they are made nigh by the blood of Christ:” they were “aliens from the commonwealth of Israel, and strangers from the covenants of promise; but now are made fellowcitizens with the saints, and of the household of God.” Now, how can a minister contemplate his people as “recovered out of the snare of the devil, by whom they had been led captive at his will,” yea, and as “brands plucked out of the burning,” even out of the fire, as it were, of hell itself, and not rejoice? Was it a matter of exceeding joy to the lame man to be restored, so that “he went into the temple, walking, and leaping, and praising God?” and was it a matter of grateful admiration to an assembled populace, when they saw all manner of bodily diseases healed? and must it not fill a minister’s heart with joy to see the souls of men dispossessed and healed? to see them “turned from darkness unto light, and from the power of Satan unto God?” Verily, he must be very unworthy indeed to have such an honour conferred upon him, who does not exult and leap for joy at the benefits imparted through the instrumentality of his word.]

2. Their present walk—

[They are brought to a state of peace, with God, and in their own souls. This is a blessing, of which no others can have any just idea: for there is “a peace that passeth all understanding;” and “there is no such peace to the wicked.” Moreover, they are enabled to “walk in newness of life,” and to approve themselves faithful servants to their God. In truth, they are the only people from whom God has any tribute of praise and honour. From the world at large he has nothing but an unmeaning observance of forms and ceremonies; but from these, the service of the heart. They are “lights in a dark world:” they are “witnesses for God:” they are “epistles of Christ, known and read of all men.” Peradventure, too, they may be chosen vessels, to convey the same rich treasure to others, and to dispense to a benighted world the benefits which they themselves have received. How can a minister look on these, and not sing for joy? Does a parent rejoice in the progressive advancement of his children, in their opening prospects of further attainments, and in the hope that they shall one day prove blessings to the world? Much more must a pious minister rejoice in the growth of his people in faith and charity, in the honour which by their holy walk they bring to God, and in the benefits which they confer on men. We wonder not, that, in hearing such tidings of his Thessalonian converts, the Apostle could say, “We were comforted over you, in all our affliction and distress, by your faith.”]

3. Their future destinies—

[For them is prepared a throne of glory, on which they shall reign for ever and ever in the presence of their God: and the very angels in heaven are waiting, as it were, with eager expectation, to instal them there: nor do they ever execute a commission with sublimer joy than when sent down from heaven to receive a departing spirit, and to bear him on their wings into the realms of bliss. Let a minister view his people in this light, and contemplate what they shall shortly be—the very angels not so exalted, or so near their God, as they; and must he not rejoice? The very stones would cry out against him, if his heart did not leap for joy at. such a thought as this. To expatiate upon the glory of that state is needless: suffice it to say, that every glorified saint will be filled with bliss according to the utmost extent of his capacity, and that without alloy, or intermission, or end: and for this it is, that the minister is preparing them with tender assiduity and incessant care: and well may he water these plants with joy, when he recollects whose planting they are, and where they shall grow to all eternity.]

His joy, however, is mixed with affectionate solicitude; as will be seen, whilst we consider,

II. The great object which he aims at in all his inter—course with them—

In his absence from them will he pray to God in their behalf; yea, “very exceedingly” will he pray for them: (for this is the best test and evidence of love:) and, when he shall have again the happiness of ministering unto them, he will labour to advance their every grace, but chiefly “their faith.” This (their faith), I say, he will particularly endeavour to increase, and to extend to the uttermost,

1. Its realizing views—

[Men imagine, that an assent to the truth of the Gospel is faith: but such a faith as that may be no better than the faith of devils; of whom it is said, that they “believe and tremble.” But true “faith is the substance of things hoped for, the evidence of things not seen:” it gives a reality to things invisible and future, as if they were actually before our eyes. It does not merely acknowledge our fall, and our recovery by Christ; but it brings them home with power to the mind, so as to produce a suitable feeling of those truths in our souls. Let us suppose a sepulchre opened before us, and all its nauseous and offensive contents exhibited to our view: we may easily conceive what disgust we should feel: yet is it no other feeling than what a believing apprehension of our own inward corruptions will create in our souls; insomuch, that we shall “lothe ourselves,” yea, and “abhor ourselves, even as holy Job did, in dust and ashes.” We may form some idea, too, what our feelings would be, if we were shipwrecked, and saw the boat, to which we were about to commit ourselves, stored with such necessary articles as the impending danger would admit of, and by the help of which we hoped to reach a place of safety. Such is the light in which faith will present the Lord Jesus Christ to our view. Our lost state by nature and practice we shall feel, together with the absolute impossibility of preserving ourselves by any thing that we can do. We shall see the Saviour offering himself to us as the means afforded us by God for our deliverance; and we shall with eager solicitude commit ourselves to him, if peradventure we may escape the perils of the sea, and reach in safety our destined port. The whole work of salvation will become a reality, in which all the emotions of hope and fear will be roused, and the utmost efforts of our souls be called into activity. Nay, it is not merely the alternative of life or death that will press upon us, but the infinitely more fearful alternative of heaven or hell; of heaven, with all it glory; or hell, with all its terrors. I need not say how the sight of such things operates in relation to the body: and surely a realizing view of them by faith will not operate less powerfully in relation to the soul. To this state, then, a minister will labour to bring his people, that they may have the most vivid apprehensions of divine truths, and live under an impression of them as strong as if they were actually made visible before their eyes.]

2. Its influential energies—

[Nothing but faith will produce an abiding influence upon the soul. How that will operate, we see at large in the 11th chapter of the Epistle to the Hebrews: and to have it operate in that way upon his people’s minds, will be the continued aim of every pious minister. He will not be content to see them “run, as uncertainly; or fight, as one that beateth the air:” he would have them like people engaged in the race, who have no time to look about them; and as people in actual combat, who must either slay their adversary, or be slain. We need not ask why those persons so exert themselves: the reason is plain: with them, the duty to which they are called is a reality. Others may trifle; but they cannot: they have too much at stake. Others may think it an easy thing to get to heaven: they find it calls for the utmost exertion of all their powers. Others may imagine that they have within themselves a sufficiency of all needful strength: they know that a new-born infant is not weaker than they; and that, if not aided by continual supplies of grace and strength from above, they must inevitably and eternally perish. Hence they “live altogether by faith in the Son of God;” applying to him for every thing, and “receiving every thing out of his fulness.” This is living Christianity: this is practical religion: and to this every pious minister labours to bring his people; that so, at whatever moment they be summoned to the presence of their God, they may be found ready, and meet for the inheritance provided for them.]

This subject will clearly SHEW us,

1. What is the source of all our other deficiencies—

[Faith is at the root of all that is good; and unbelief, of all that is evil. According to our faith will every grace be found within us. Look at a person in a state of departure from his God: to what is his condition owing? There is “in him an evil heart of unbelief, in departing from the living God.” Look at persons anxious to attain the highest grace, so as to be able to forgive their brother, not seven times, but seventy times seven: for what do they pray? an increase of love? no; but of faith: “Lord, increase our faith.” But turn to the world around you; and you shall see, that unbelief is the one great source of all their rebellion against God: they believe not that he will call them to so strict an account as he has declared he will; and, consequently, they see no need of such humiliation, and such earnestness in the divine life as he calls for. Let them once be brought to believe these things, and they from thenceforth regard the care of their souls as “the one thing needful” — — —]

2. What we should chiefly seek for in the ministry of the word—

[What the enlightened minister chiefly labours to impart, we should chiefly labour to obtain. Doubtless we should not be unmindful of any grace: but we should remember, that faith is the parent of all the rest. It is faith that “overcomes the world,” and “works by love,” and “purifies the heart.” Let me then recommend to you to seek increasing views of Christ, so as to realize his presence with you. Put him before your eyes, as dying for you on the cross; as interceding for you at the right hand of God; as possessing all fulness for your use. Realize his great and precious promises, as made to you, and as in due season to be fulfilled to you: and from day to day take Pisgah views of the Promised Land, till you obtain a blessed foretaste of your inheritance. This is the way to “walk by faith;” and in this way you shall proceed with joy, till your faith be turned into sight, and Your hope into fruition.]

MMCC

THE EFFECT OF LOVE ON UNIVERSAL HOLINESS

1 Thess. 3:12, 13.

The Lord make you to increase and abound in love one toward another, and toward all men, even as we do toward you: to the end he may stablish your hearts unblameable in holiness before God, even our Father, at the coming of our Lord Jesus Christ with all his saints.

THE grace which is most generally spoken of in the Holy Scriptures as establishing the souls of men, is faith: “If ye believe not,” says the prophet, “ye shall not be established:” and again, “Believe in the Lord your God, and so shall ye be establishedb.” It is by faith that we lay hold on the word of God; and by faith that we commit our every concern to God; and by faith that we expect the accomplishment of all that God has promised: and therefore the composing and establishing of our minds in relation to all future events is properly represented as the fruit of faith. But there is a sense in which love also establishes the heart, as the Apostle intimates in the passage before us; where he prays, that God would make the Thessalonian Christians to abound in love, in order to the establishment of their hearts in universal holiness. In this view love is sometimes united with faith, as concurring with it to strengthen and fortify the soul; as when Christians are said to “have on the breastplate of faith and love.”

But this effect of love not being generally understood, we will enter the more carefully into the subject, and point out,

I. The influence of love on universal holiness—

Love is an extremely powerful principle in the heart of every one that is truly born of God: it is the great wheel which sets the whole machine in motion, and gives a vital energy to every part. In that chiefly does the new man consist; and from it does every Christian grace derive its strength.

1. It rectifies all the powers of the soul—

[Self has usurped an entire dominion over the whole race of mankind. It has pervaded and debased all their faculties. The understanding is so blinded by it, as to be incapable of seeing any thing in its true light: and the judgment is so perverted, that men universally “call evil good, and good evil; they put darkness for light, and light for darkness; bitter for sweet, and sweet for bitter.” The will is altogether indisposed for exertion, except in that line where self may be gratified, and our own ease, or pleasure, or interest, or honour may be advanced. Even conscience itself is an unfaithful guide, having no sensibility at all, except in concurrence with the corrupt dictates of a perverted judgment and a carnal will.

But let love come into the heart, and assume that ascendency over it which God has ordained, and all these faculties will receive a new direction,—I had almost said, a new power. Now as soon as truth is proposed to the mind, its beauty and excellence shall be discerned, and its superiority to every adverse principle shall be acknowledged. Now also, notwithstanding the yet remaining bias of the corrupt nature towards what is evil, the prevailing and dominant inclination will be towards what is good; the Divine nature within us counteracting the motions of the old man, and not suffering it any longer to retain the mastery over us; and the conscience continually impelling us to greater measures of conformity to God’s revealed will.

This process will be best seen by some examples placed before our eyes. The Apostle Paul, previous to his conversion, had all the advantages which a man could have for the improvement and direction of all his faculties: but yet every faculty of his soul was entirely engaged on the side of sin. Not having love in his heart, notwithstanding his fancied rectitude, he was no better than a savage beast in his conduct towards the Christian Church: “he breathed out nothing but threatenings and slaughter against them,” and thought all the while he was acting in the path of duty, and rendering to God an acceptable service. But when once he was converted to God, and brought under the influence of a principle of love, he condemned all which he had before approvede; and was willing to die for those, whom he had just before laboured to destroy. We may behold the same effect in those who were converted on the day of Pentecost. Compare the state of their minds when they came together that morning, and when they separated, and our subject will have all the elucidation that can possibly be desired.]

2. It enters into every action of the life—

[It is as the soul, which pervades, and operates in, every part of the body. We are apt to view it only in some particular act; but it enters into, and forms, the very habit of the soul. St. Paul’s description of it will serve us as a rule whereby to judge of its office, and as a clew whereby to discover its most hidden operations. “Love (or ‘charity,’ as it is called,) suffereth long, and is kind; it envieth not, vaunteth not itself, is not puffed up, doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no evil, rejoiceth not in iniquity, but rejoiceth in the truth; beareth all things, believeth all things, hopeth all things, endureth all things.” Here we see, that not only our actions towards others, but the dispositions of our own minds in secret, are most materially affected by it; and consequently, that its influence extends to every branch of universal holinessh.]

3. It prepares the soul for heavenly communications—

[Dispositions that are contrary to love, bar the soul against God: they shut out good, from whatsoever quarter it might come. If a man under their influence read the Bible, what is it but “a sealed book?” If he attempt to pray, the heavens to him are as brass: his prayers have no power to ascend: they have no warmth in them: they freeze upon his very lips. If he enter into conversation, there is no savour in any thing he says, nor any capacity to receive good from any thing he hears. In the public ordinances, and in his private chamber, he is alike dull and formal. Go where he will, or do what he will, he neither communicates good, nor receives good.

But when love comes into his soul, his heart is expanded and enlarged towards both God and man. To God he goes with holy confidence, and finds access even to his very bosom: and “God, who is love” itself, delights in his own image as reflected from the suppliant’s face, and rejoices to communicate to him all the blessings of grace and peace. A soul filled with love is just such an habitation as God delights in; and he will not fail to descend and dwell in itl. Nor is it in relation to this life only that a person under the influence of love enjoys this confidence; he looks forward, even to the day of judgment, with a sweet assurance, that that God, whose image he so earnestly desires to bear, will not cast him into outer darkness. Let the same person now go into company, or attend the public ordinances, or take up the blessed word of God, he has new eyes, new ears, new feelings altogether. There is an unction of the Spirit upon his soul, that enables him to derive edification from every thing, and to diffuse, wherever he goes, “a sweet savour of the knowledge of Christ.” His love is like “the ointment of the right-hand which bewrayeth itself,” refreshing both himself and all around him with its sweet odours. In a word, there is no limit to the communications which such an one may expect from “God, who doth already dwell in him, and whose love is, and shall be, perfected within him.”]

Seeing then that love is of such fundamental importance, let us notice,

II. The attention due to it under this particular consideration—

Love, for its own sake, should be cultivated to the uttermost: but when we consider its vast influence both on our present and eternal welfare, we should seek it with all our might. This appears from the solicitude which the Apostle expressed for the growth of the Thessalonians in this heavenly virtue. In reference then to his expressions, we say,

1. Let us seek to abound in it—

[Whatever advancement any persons may have made in this virtue, they should still press forward for higher attainments in it, desiring to “increase and abound in it more and inure.” The Thessalonians were eminently distinguished in this respect, so as not to need from the Apostle any instructions on the subject: yet even them did he exhort to “increase more and more,” imitating and emulating his love to themq. Consider for a moment the Apostle’s love to them, the ardour, the tenderness, the efficiency of it: he compares his feelings with those of a father, yea, and of a nursing mother towards her infant offspring. And such was his anxiety about them, that he could scarcely endure his existence, till he was assured of their spiritual welfare; and he was us willing to lay down his life for them, as a mother was to draw forth the breast to her sucking child. Now such is the love that we should all aspire after: for nothing short of this is required of us by Almighty Gods.]

2. Let us entreat God to work it in us—

[“Love is of God:” nor can any but. God create it in the heart. We may attempt to stir up in others this heavenly flame, but we shall never succeed, till God himself shall send down fire from above, and create the vital spark in the soul. Solomon justly observes, that “if a man would give all the substance of his house for love it would be utterly contemned.” We may labour and toil to the uttermost; but our efforts will only be like those of the Disciples, when they strove in vain to row their ship to shore, till Jesus entered into their vessel; and then they were immediately at the land whither they wished to gox. In many cases, the “more abundantly we endeavour to testify our love, the less we shall be loved;” yea, we shall only be “casting our pearls before swine, that will turn again and rend usz.” But God can in one moment kindle the sacred flame, even in the soul that has indulged the most inveterate malignity. Behold the jailor: one hour he executed his commission against Paul and Silas with savage and needless cruelty; the next, he washed their stripes with all imaginable tenderness and love. Let us cry then to him for the gracious influences of his Spirit, to create us anew, and to form and fashion us after his blessed image.]

3. Let us be stirred up to this especially from the consideration before us—

[Shortly is the Lord Jesus Christ coming with all his glorified saints to judge the world: and then will an inquiry be instituted, not after this or that particular grace, but after universal holiness. This consideration surely ought to weigh with us, and to make us thoroughly in earnest in the pursuit of love. Many grounds of confidence we may appear to have; but they will all fail us in that awful day: “Our knowledge may be so extensive, as to embrace all the mysteries of religion; our faith so strong, as to remove mountains; our liberality so great, as to give all our goods to feed the poor; and our zeal so ardent, as to give our bodies to be burned;—and yet, for want of a radical principle of love in our souls, it may profit us nothing; and we may be, in God’s estimation, no better than sounding brass or tinkling cymbals.” O, how carefully should we examine ourselves as to the existence of this principle within us, and how ardently should we seek its increase! “As a man thinketh in his heart, so is he:” if he be altogether under the influence of love, “he fulfilleth the law,” and is approved of his God: but, if this be not the reigning principle in his soul, whatever he may be, or whatever he may do, “he is in darkness even until now,” and will be consigned to everlasting darkness at the last dayd.]

With those who feel the importance of this subject, two questions will naturally arise;

1. How shall I know whether my love increases?

[This question deserves an attentive consideration: for, if we form our judgment on inadequate and erroneous grounds, we shall only deceive ourselves to our everlasting destruction. Let not any then imagine that their love increases, because they feel an increased attachment to any particular individual or party, or have a general desire to do good. If we would form a correct estimate of our love, we must examine what difficulties it surmounts, what sacrifices it makes, and what victories it gains over every selfish inclination or corrupt affection? “If we love those only who love us, what do we more than others? do not even the Pharisees the same?” We must “love them that hate us, and bless them that curse us, and do good to them that despitefully use us and persecute us:” and it is in this way only that we can approve ourselves “children of our heavenly Father.” Enter then deeply into the workings of your own hearts: see how far pride, and anger, and malice, and envy are mortified within you; and how far humility, and meekness, and forbearance, and forgiveness, and a disposition to prefer others in honour above yourselves, are risen up in their stead, and are brought, though under the most trying circumstances, into easy and habitual exercise. Real love has, if I may so say, an intuitive and instinctive operation. See it in the mother of the child which Solomon ordered to be divided between the claimants: she did not need to reason upon the matter; but love, instantly operating in her soul, inclined her to sacrifice her own interests for the good of her child. So it is that love will evidence itself, wherever it exists: it will rise to the occasion, whatever the occasion be; it will “heap coals of fire on the bead” of those whom it cannot otherwise soften; and, “instead of being overcome of evil, it will overcome evil with good.” Try yourselves by this standard, and you will soon see what the state of your souls is before God.]

2. What shall I do to get an increase of it?

[Many directions here might be given: but we will content ourselves with only one. Nothing but love will beget love: nor will any thing but a sense of God’s love to us prevail to create in us any real love towards our fellow-creatures: we must know what he has done in laying down his life for us, before we can feel any disposition to lay down our lives for the brethren. But if by grace we are enabled to “comprehend in some good measure the height and depth and length and breadth of Christ’s love,” then shall we be transformed by it into his image, yea, and “be filled with all the fulness of God.” Contemplate then this stupendous mystery: dwell upon it, as it were, incessantly in your minds: muse upon it, till the fire of divine love kindle in your souls: and from thus “beholding his glory, you shall be changed into his image from glory to glory by the Spirit of the Lord.”]

MMCCI

ADVANCEMENT IN HOLINESS ENFORCED

1 Thess. 4:1.

We beseech you, brethren, and exhort you by the Lord Jesus, that as ye have received of us how ye ought to walk and to please God, so ye would abound more and more.

OUR blessed Lord, when about to leave the world, commanded his Apostles to go and “proselyte all nations” to his religion, “teaching them at the same time to observe and do all things that he had commanded them.” Thus, in their ministrations, principle and practice were to go hand in hand. But many are disposed to separate what he has thus united; some making the Gospel little else than a system of moral duties; whilst others omit duty altogether, and occupy themselves entirely in establishing their own peculiar views of its doctrines. Both of these parties we conceive to be wrong. A superstructure is nothing without a foundation; neither is a foundation any thing without a superstructure. Each indeed has its appropriate place; but both are alike important: for if, on the one hand, the superstructure will fall, without a foundation; so on the other hand, it is for the sake of the superstructure alone that the foundation is laid. St. Paul, “as a wise master-builder,” was careful at all times to lay his foundation deep and strong: but, having done this, he was careful also to raise upon it a beauteous edifice, such as God himself would delight to inhabit. This appears in all his epistles, not excepting those which are most devoted to the establishment of sound doctrine. In the epistle before us he seems to have had little else in view, than to assure the Thessalonians of his tender regard for them, and to excite them to the highest possible attainments in universal holiness. He was ready enough to acknowledge, that his instructions had produced the most salutary effects upon them; but he was anxious that they should still press forward for higher attainments, as long as any thing should remain to be attained.

The words which we have just read consist of an appeal, and an exhortation. Let us consider,

I. The appeal—

St. Paul had not sought to amuse them by curious speculations; nor had he given them maxims whereby they might please and gratify their fellow-creatures. His object had been to bring them to such a holy and consistent “walk,” as would be pleasing and acceptable to their God. What kind of a walk that is, it will be profitable for us to inquire.

If we would so walk as to please God, we must,

1. Walk in Christ, by a living faith—

[This is particularly required by St. Paul in the Epistle to the Colossians: “As ye have received Christ Jesus the Lord, so walk ye in him.” By this is meant, that we should walk in a continual dependence on the Lord Jesus Christ for all those blessings which we stand in need of. He is the fountain of them all: they are treasured up in him, on purpose that we may have them secured for us against every enemy. Do we need a justifying righteousness? To him we must look for it, and from him we must receive it: “We must call him, The Lord our Righteousness.” Do we need grace to sanctify and renew our souls? From him we must receive it, according to our necessities. Our wisdom, our strength, our peace, our all, is in him, and must be derived from him in the exercise of faith and prayerf. Thus it was that St. Paul himself walked: “The life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.” And thus it is that we also must live, depending on him for every thing, and glorying in him aloneh.]

2. Walk after Christ, by a holy conversation—

[This also is particularly specified by another Apostle as essential to an acceptable walk with God: “He that abideth in him ought himself also so to walk even as he walked.” Our blessed Lord “has left us an example, that we should follow his steps.” Like him, we must live altogether for God, making it “our meat and our drink to do his will.” Like him, we must rise superior to all worldly cares, or pleasures, or honours, “not being of the world, even as he was not of the world.” Like him, we must exercise meekness and patience, and forbearance, and love even to our bitterest enemies, never swerving in the least from the path of duty for fear of them, nor yielding to any thing of a vindictive spirit on account of them, but rendering to them, under all circumstances, good for evil, and committing ourselves entirely to the disposal of an all-wise God. In a word, “the same mind must be in us as was in him,” under every possible situation and circumstance of lifel: and then, as “he pleased the Father always,” so shall we infallibly be approved by him in the whole of our conversation.]

The Apostle, appealing to them that he had so taught them, exhorts them to press forward in the course he had pointed out. Let us proceed then to consider,

II. The exhortation—

In this he acknowledges, that they had already done well: but he wishes them to redouble their exertions in their heavenly way. Let us notice here,

1. The fact conceded—

[When he says, “Ye have received of us,” he does not mean merely that they had heard his instructions, but that they had so heard them as to be influenced by them. It was at all times a delight to the Apostle to acknowledge the good that was in his converts, and to bestow commendation on them as far as it was due. And it is with unfeigned joy, that we can make the same acknowledgment respecting those to whom we have ministered, We bless God that many have been brought to live by faith upon the Lord Jesus Christ, and “so to walk as they have him for an ensample:” and it is our earnest desire and prayer to God, that our ministrations may produce the same blessed effect on all. But whatever advances you may have made in the divine life, we must call your attention to,]

2. The duty urged—

[Paul would not that any one of his converts should faint or be weary in well-doing. “The path of the just is like that of the sun,” which advances without intermission to its meridian height and splendour. Having begun to run well, we must continue; yea, like racers in a course, we must forget that which is behind, and press forward with ever-increasing ardour to that which is before, exerting ourselves the more, the nearer we approach the goalp. Behold then our duty: Have we begun to “walk in Christ Jesus?” let us live more entirely upon him every day we live. Let us resemble the branch of a vine, which incessantly derives its sap and nourishment from the stock, and derives it only in order to its more abundant production of the choicest fruit. Have we begun to “walk after Christ?” let us seek a more entire conformity to his image, yea, a perfect transformation into it “from glory to glory by the Spirit of the Lord.” We must know no bounds, no limits to our exertions: we must seek to “grow up into him in all things,” to attain “the full measure of his stature,” be “holy as he is holy,” and “perfect as he is perfect.”]

The affectionate and earnest manner in which the Apostle urges this duty upon them, will furnish us with an important and appropriate CONCLUSION—

He might well have enjoined these things in an authoritative manner; but “for love’s sake he rather besought them.” But what an argument did he use! “I exhort you by the Lord Jesus!” By this sacred name I would also beseech you, beloved brethren: I would entreat you,

1. By the consideration of all that he has done and suffered for you—

[Can you reflect on the humiliation, the labours, the sufferings to which he submitted for you, and not long to requite him to the utmost of your power? He never assigned any bounds to his love, and will you fix any bounds to yours? He never ceased from his work, till he could say, “It is finished:” and will you stop short in yours? O brethren, “this is our wish, even your perfection.” Let the same be your wish, your labour, your continual pursuit.]

2. By the consideration of all the interest that he yet takes in your welfare—

[Night and day is he occupied in promoting the salvation of your souls. Though seated on his Father’s throne, and partaking of all his Father’s glory, he is not forgetful of you. On the contrary, he is making continual intercession for you, and administering the affairs of the whole creation for your good. Does he see you deviating in any respect from the path which he trod? “Father,” he cries, “forgive them, and lay not this sin to their charge.” Does he see the powers of darkness striving to ensnare you? He sends a host of angels to your aid, that they may “minister unto you,” and “hold you up in their hands, that you dash not your foot against a stone.” Does he see you ready to faint in your spiritual course? “Go,” says he, “go, my Spirit, strengthen the hands, and encourage the heart, of that drooping saint:” “Take of the things that are mine, and shew them unto him:” “glorify me before him:” and “fulfil in him all my good pleasure.”

Now then, when the Saviour thus cares for you, will you intermit your care for him? When he is thus managing your concerns, will you not with increasing confidence commit them to his care? When he is doing every thing that can possibly be done for you, will you leave any thing undone that can be done for him?]

3. By the consideration of the honour he will derive from you—

[He himself tells us, that “his Father is glorified in our fruitfulness.” And St. Paul speaks of Christ also as magnified in his body, whether by life or deathy. What a thought is this! Can you, my brethren, glorify the Father, and magnify the Lord Jesus, and will you not strive to do it? Know assuredly, that “your professed subjection to the Gospel of Christ” does cause him to be exceedingly magnified: and the more “the exceeding grace of God” appears in you, the more of praises and adoration and thanksgiving will abound to him. Let this blessed prospect animate your souls: and whereinsoever you have hitherto glorified him, seek to “abound more and more.”]

4. By the consideration of the glory that will accrue to him in the day of judgment—

[In that great day the Lord Jesus “Christ will be glorified in his saints, and admired in all them that believe.” The brighter his image shone upon them here, the more radiance will appear around them there; and all will be as jewels to compose his crownb. When the demoniac had confessed his inability to withstand the Lord Jesus, and yet had prevailed over seven men who attempted to cast out the evil spirit, we are told that “the name of the Lord Jesus was magnified.” How then will it be magnified, when the extent of his power in you shall be seen, and your once dark polluted souls shall shine forth as the sun in the firmament for ever and ever! Now then is the time for you to exalt his name, and to augment his glory to all eternity. It is but a little time that you will be able to do any thing for him: when death comes, all your opportunities to advance his glory will cease for ever. Up then, and be doing. We have shewn you how to walk and to please God, and you have begun the blessed work: but O, we entreat you to abound more and more! And may “the God of peace, who brought again from the dead the Lord Jesus, that Great Shepherd of the sheep, through the blood of the everlasting covenant, make you perfect in every good work to do his will, working in you that which is well-pleasing in his sight, through Jesus Christ: to whom be glory and dominion for ever and ever. Amen.”]

MMCCII

THE RESURRECTION

1 Thess. 4:13–18.

I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope. For, if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him. For this we say unto you. by the word of the Lord, that we which are alive and remain unto the coming of the Lord, shall not prevent them which are asleep. For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first: then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord. Wherefore comfort one another with these words.

IT is justly said by the Apostle, that “godliness is profitable unto all things, having the promise of the life that now is, as well as of that which is to come.” Certainly true religion doubles our joys, at the same time that it greatly diminishes our sorrows. Whatever temporal happiness a man of God enjoys, he has, by anticipation, the joys of eternity also added to it; whilst his griefs, whatever they may be, are also proportionably mitigated by the consideration of their transitory nature, their sanctifying efficacy, and their glorious issue. This St. Paul intimates in the passage before us. There were some of the Thessalonian Church who had given way to sorrow in an unbecoming manner; so that, in that respect, they could scarcely be discerned as differing from the unconverted heathen around them. To correct this, he tells them of the glorious prospects which they have in the eternal world, and begs them to look forward to their future destinies, as the means of tranquillizing their minds under all the painful circumstances which might at any time occur.

In the words which we have just read, he declares,

I. The certainty of the resurrection—

The heathen quite derided the idea of the resurrection, deeming it altogether incredibleb: and some who professed Christianity explained away the doctrine relating to it, and represented the resurrection as a merely spiritual change, which had passed already. Even some of the Thessalonian Church did not appear to be well grounded in it: and therefore St. Paul assured them, that it was a doctrine on which they might fully depend.

They did believe in the death and resurrection of Jesus Christ—

[On these two facts all Christianity was founded, namely, that “Jesus had died for our sins, and had risen again for our justification.” If Jesus had not risen, all their faith in him, and all their hope from him, was altogether vaine — — —]

These facts admitted, the resurrection of man would follow of course—

[The resurrection of our blessed Lord was both an evidence that God can raise the dead, and a pledge that he will. The same power that could raise him, can raise us: nothing less than Omnipotence was necessary for the one; and to Omnipotence the other also must yield. Had Jesus risen merely as an individual, we might have supposed it possible that the power exerted in his behalf would not be exercised for us. But he rose as the federal Head of his people: and what has been done for him, the Head, shall also be done for all his members. He is “the first-fruits of them that sleep.” Now the first-fruits sanctified and assured the whole harvest. We may be sure therefore, that, as “our Forerunner” is gone before, we shall all follow him in due season. The one gives us a full assurance of the other.]

For their fuller instruction, he proceeds to state to them,

II. The order in which it shall be effected—

This perhaps is a matter of curiosity, rather than of any great practical importance: but Paul would not that the Thessalonian Christians should be ignorant of it; and therefore it is not undeserving of our attention. The resurrection then will take place in this order:—

First, the dead will be raised from their graves—

[All that have ever departed out of the world will be restored to life, each clothed in his own proper body. The sea and the grave will yield up those who have long since been entombed within them, and they shall all live again upon the earth. The text indeed speaks of the righteous only, who had fallen asleep in Christ: but in other passages we are informed that the ungodly also will hear the voice of the Son of God, and, in obedience to it, come forth from their graves. Irresistible will be the summons, when “the voice of the archangel, and the trump of God,” shall sound. When Jesus came in his state of humiliation, thousands withstood his voice: but none will, “when he shall come in his own glory, and the glory of his Father, with his holy angels.” The great and mighty, as well as the mean and insignificant, shall come forth alike, each re-united to his kindred body, and each appearing in his own proper character.]

Next, those who remain alive upon the earth will be changed—

[Certainly those who are on the earth will not be changed first; and it appears, that they will remain unchanged, whilst all who have ever died are restored to life. What a surprising sight will it be, to behold such countless multitudes of the children of Adam bursting forth from their graves, and standing up, an innumerable host, in their incorruptible and glorified bodies! — — — But, this once effected, the people who are then living upon earth will be changed in an instant, their mortal and corruptible bodies becoming at once, and without any dissolution preparatory to it, incorruptible and immortal. This is the order which St. Paul has specified also in another epistle: first the trumpet, then the rising of the dead, and then the change of the living. Well may the Apostle call it a “mysteryl.” But as all will then be in that form which they will bear to all eternity, what an amazing difference will then appear in those who once perfectly resembled each other! the godly how beautiful! the ungodly, how deformed! both having either heaven or hell depicted in their very countenances! Amazing sight! how infinitely surpassing all human conception!]

Then will they all together be “caught up to meet the Lord in the air”—

[Yes, into the presence of their Judge must they go: and as the earth would not be a theatre sufficient for the occasion, they must meet the Lord in the air. Blessed, blessed summons to the godly! With what joy will they go forth to meet Him, whom unseen they loved, and out of. whose fulness they received all the grace that ever they possessed, “their spirits being now made perfect,” and “their vile body fashioned like unto Christ’s glorious body!” On the other hand, with what reluctance are the ungodly dragged into his presence! How gladly would they hide themselves from him, if it were possible. Thousands, who were once the great and noble of the earth, and who thought there was none above them to whom they owed allegiance, will now curse the day that they were born, and “cry to the rocks and mountains to cover them” from the face of their offended Lord.]

Having stated this, he declares,

III. The blessed issue of it to the saints—

They “shall be ever with the Lord”—

[From him they will receive a sentence of acquittal, or rather of unqualified approbation, “Well done, good and faithful servants.” To his right hand will they be called, as a prelude to the honour he is about to confer upon them. The judgment finished, he ascends with all his bright attendants to the heaven of heavens, the immediate residence of the Deity; and these his redeemed people now ascend together with him, to behold his glory in all its unclouded splendour, and to participate his throne, even as he participates his Father’s throneo. O what fulness of joy do they now possess! How bright their vision of his glory! how unbounded their fruition of his love! Nothing now could add to their felicity; nor can any thing now detract from if. That too which constitutes its chief ingredient is, that it will be “for ever.” Were this happiness to be only for a fixed period, however long, it would not be complete: the idea of its ultimate termination would cob it of half its value. But it will be pure and endless as the Deity himself.]

But how different the condition of the ungodly!

[They will be bidden to “depart from him; to depart accursed; to depart into everlasting fire prepared for the devil and his angels.” Alas! alas! what weeping, what wailing, what gnashing of teeth will they experience; and that also for ever and ever! Unhappy creatures! “Good were it for them, that they had never been born.”]

He further suggests,

IV. The improvement that should be made of this subject—

The word translated “comfort,” is in the margin rendered “exhort.” Either sense of the word is just; and therefore we will include both. This subject then should be improved by us,

1. In a way of mutual consolation—

[Have any of us been bereaved of dear and pious friends? “Let us not sorrow, as those who have no hope.” What though they shall not come again to us? it is but a little time, and we shall go to them: and most blessed shall be our meeting at the right hand of God — — — Are we terrified at the thoughts of our own approaching dissolution? It is but “a sleep,” if we belong to Jesus; it is a falling asleep in the Saviour’s arms. What is there terrific in this? O put away your unbelieving fears; and learn to number death amongst your richest treasures — — —]

2. In a way of mutual exhortation—

[Certainly the thoughts of a resurrection and a future judgment ought to fill us with holy awe: for the consequences of that judgment are such as no words can adequately express, nor any finite intelligence fully comprehend. We then would exhort every one of you, and do ye also exhort one another, in the words of the prophet, “Prepare to meet thy God.” Remember the blessedness “that is here spoken of, is to those only who die in the Lord:” and, if you would die in the Lord, you must live in the Lord: you must be in him, as the branch in the vine, by a living faith; and you must abide in him to your dying hour. Seek then “to be found in him, not having your own righteousness, but the righteousness which is of God by faith in him.” Then may you look forward to death as to a transient sleep, from which you shall awake in the morning of the resurrection, to everlasting blessedness and glory.]

MMCCIII

WATCHFULNESS ENJOINED

1 Thess. 5:1–8.

Of the times and the seasons, brethren, ye have no need that I write unto you. For yourselves know perfectly that the day of the Lord so cometh as a thief in the night. For when they shall say, Peace and safety; then sudden destruction cometh upon them, as travail upon a woman with child, and they shall not escape. But ye, brethren, are not in darkness, that that day should overtake you as a thief. Ye are all the children of light, and the children of the day: we are not of the night, nor of darkness. Therefore let us not sleep, as do others; but let us watch and be sober. For they, that sleep sleep in the night; and they that be drunken are drunken in the night. But let us who are of the day, be sober, putting on the breast-plate of faith and love; and for an helmet, the hope of salvation.

ON an occasion like the present, when God is so loudly speaking to us by his providence, I am anxious that his voice, and his alone, should be heard amongst us: for as, on the one hand, it would be peculiarly difficult so to speak, as to cut off all occasion for misconception, so, on the other hand, filled as your minds are with holy fear and reverence, it will be far more grateful to you to sit, as it were, at the feet of Jesus, and to hear what the Lord God himself shall say concerning you. Methinks, in the spirit of your minds you are all, even this whole congregation, like Cornelius and his company, saying, “Now are we all here present before God, to hear all things that are commanded thee of God:” yes, I would hope that each individual is now in the posture of Samuel, “Speak, Lord, for thy servant heareth.” To meet these devout wishes in a suitable manner, I have chosen a portion of Scripture, which contains all that the occasion calls for, and bears the impress of Divine authority in every part. It comes home to our business and bosoms: it turns our minds from the distinguished individual whose loss we deplore, and fixes them on our own personal concerns; proclaiming to every one of us, “Prepare to meet thy God.”

The point to which it more immediately calls our attention, is, the coming of our Lord to judgment. The precise period when that awful event shall take place has never been revealed either to men or angels: it is “a secret which the Father has reserved in his own bosom.” This only we know concerning it, that it will come suddenly and unexpected to all them that dwell on the earth: and therefore it is our wisdom to be always standing prepared for it. We believe indeed that it is yet far distant from us, because there are many prophecies which yet remain to be accomplished previous to its arrival: but to us the day of death is as the day of judgment; because as death finds us, so shall we appear at the bar of judgment; and “as the tree falleth, so will it lie” to all eternity. We shall therefore speak of death and judgment as, in effect, the same to us; and we shall notice in succession,

I. The uncertainty of the period when doath shall arrive—

II. The character of those who are prepared for it—

III. The duty of all in reference to it—

I. As to the uncertainty of the period when death and judgment shall arrive, the idea is so familiar to our minds, and the truth of it so self-evident, that, as the Apostle intimates, ye have no need to have it brought before you. Yet though universally acknowledged as a truth, how rarely is it felt as a ground of action in reference to the eternal world! We look into the Holy Scriptures, and there we see this truth written as with a sun-beam. We behold the whole human race surprised at the deluge in the midst of all their worldly cares and pleasures; and all, except one little family, swept away by one common destruction. A similar judgment we behold executed on the cities of the plain: and these particular judgments are held forth to us as warnings of what we ourselves have reason to expect. Our blessed Lord says to us, “Be ye also ready; for in an hour that ye think not the Son of Man cometh:” yet we cannot realize the thought, that death should ever so overtake us. Nay, we even try to put the conviction far from us, and, in every instance of sudden death that we hear of, endeavour to find some reason for the mortality of our neighbour, which does not attach to ourselves. When, as in the instance now before us, a person is snatched away suddenly, and in full health, as it were, we are constrained for a moment to reflect, that we also are liable to be called away: but it is surprising how soon the thought vanishes from our minds, and how little permanent effect remains. We are told, that our danger is in reality increased by our security; and that we are then most of all exposed to the stroke of death, when we are most dreaming of “peace and safety;” yet we cannot awake from our torpor, or set ourselves to prepare for death and judgment. We are not altogether unconscious, that destruction, even inevitable and irremediable destruction, must be the portion of those who are taken unprepared; and yet we defer our preparation for eternity, in the hope of finding some more convenient season. We see our neighbour surprised as by “a thief in the night;” and yet we hope that notice will be given to us. We even bear about in our persons some disorders or infirmities which might warn us of our approaching end; and yet we look for another and another day, till like a woman in travail, we are unexpectedly seized, and with great anguish of mind are constrained to obey the call.

Now whence is it, that notwithstanding “we know perfectly” the uncertainty of life, we are so little affected with the consideration of it? If there were no future state of existence, we might account for it; because men would naturally put away from them any thoughts, which might diminish their enjoyment of present good. But when this life is only a space afforded us to prepare for a better, and when an eternity of happiness or misery depends on our improvement of the present hour, it is truly amazing that we should be able to indulge so fatal a security. One would think that every one would be employing all the time that he could redeem from the necessary duties of life, in order to provide for his eternal state: one would think that he should scarcely give sleep to his eyes or slumber to his eye-lids, till he had obtained a clear evidence of his acceptance with God, and had “made his calling and election sure.” But this is not the case: and therefore, evident as the truth is, we need to have it brought before us, and enforced on our minds and consciences by every argument that can be adduced.

Permit me then to remind those who are living in open sins, that they know not how soon they may be called into the presence of their God, with all their sins upon them. And how will they endure the sight of their offended God? Will they, when standing at his tribunal, make as light of sin as they now do? Will they prevail on him to view it as mere youthful indiscretion, and unworthy of any serious notice? No, in truth: if any could come to us from the dead, they would not designate their crimes by such specious terms as they once used respecting them; but would tell us plainly, that “they who do such things cannot inherit the kingdom of God.” Think then, ye who make a mock at sin, how soon your voice may be changed, and all your present sport be turned to “weeping and wailing and gnashing of teeth!”

Nor is it to open sinners only that we must suggest these thoughts: we must remind the moral also, and the sober, that death may quickly terminate their day of grace: yes, we must “put them in remembrance of these things, though they know them, and be established” in the belief of them. We mean not to undervalue sobriety and outward morality: no; we rejoice to see even an external conformity to Christian duties. But more than outward morality is wanting for our final acceptance with God. We must have a penitent and contrite spirit: we must seek refuge in Christ from all the curses of the broken law: we must be renewed in the spirit of our mind by the sanctifying influences of the Holy Ghost: we must be brought to live no longer to ourselves, but unto Him who died for us, and rose again. These things are absolutely and indispensably necessary to our salvation: the form of godliness, how far soever it may carry us, will profit us nothing at the bar of judgment, if we possess not the power of it. How awful then is the thought, that, in a few days or weeks, those persons who are most respected and revered amongst us for their wisdom and learning, for their probity and honour, may be called to give up their account to God, before they have attained that vital godliness which must constitute their meetness for heaven!

But indeed the uncertainty of life speaks loudly to the best of men; it bids them to “stand upon their watch-tower,” and be ready at every moment to meet their last enemy: for, as mere morality will profit little without real piety, so the lamp of outward profession will be of no service, if it be destitute of that oil which God alone can bestow.

It is a matter of consolation to us, however, that some are prepared for death, however suddenly it may come.

II. Who they are, and what their character is, we now come to shew—

The Scriptures every where draw a broad line of distinction between the true servants of Christ, and those who are such only in name and profession. Thus, in the words before us, they are called “Children of the light and of the day,” in opposition to those who are “of the night and of darkness.” Doubtless this distinction primarily referred to their having been brought out of the darkness of heathen superstitions, into the marvellous light of the Gospel of Christ. But we must not suppose that it is to be limited to this. The ways of sin and ignorance are justly denominated darkness, no less than idolatry itself: and the paths of faith and holiness may be called “light,” whether we have been brought into them suddenly from a state of heathenism, or gradually, under a profession of Christianity itself. Now of the Thessalonians he could say, in the judgment of charity, that “they all were children of the light and of the day.” The state of profession was very different then from what it is at this time: people did not embrace Christianity unless they had been strongly convinced of its truth; and the moment they did embrace it, they strove to “walk worthy of their high calling,” and to stimulate each other to “adorn the doctrine of God their Saviour in all things.” The persecutions they suffered obliged them to have constant recourse to God in prayer for his support; and to watch carefully over their own conduct, that they might not give any just “occasion to their adversaries to speak reproachfully.” Hence their religion was vital and practical, and very different from that which obtains among the professors of Christianity at this day. Now men are reputed Christians, though they have their affections altogether set upon the world, and their habits differing but little from those of heathens. A man may be a Christian, though he drink, and swear, and commit evils, which ought scarcely to be so much as named amongst us. A man may be a Christian, though he have no real love to Christ, no sweet communion with him, no holy glorying in his cross and passion. But “ye have not so learned Christ, if so be ye have heard him, and been taught by him, as the truth is in Jesus.” The distinction between light and darkness is the same as ever: and those only who walk according to the example of the primitive Christians, can be called “the children of the light and of the day.” But those, whoever they be, are prepared for death: to them, though it may come suddenly, it cannot come unlooked for: it “cannot overtake them as a thief.”

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