1 Tim. 1:11.

And such was that exalted character, whom it has pleased our God so suddenly to take from the midst of us. In whatever light we view him, he was a bright and consistent character, an ornament to his profession, an honour to his God. It is the peculiar excellence of religion, that it operates in every department of human life, and stimulates to an exemplary discharge of every duty. It is superfluous for me to mention, with what unwearied diligence, and distinguished ability, he filled the high office which had been assigned him in this university; and how uniform have been his exertions, for upwards of thirty years, for the advancement of learning, the maintenance of order, and the due regulation of all the complicated concerns of the university at large. Long, long will his loss be felt, in every department which he had been called to fill. To him every one looked, as his most judicious friend, in cases of difficulty; assured that, whilst by his comprehensive knowledge he was well qualified to advise, he was warped by no prejudices, nor biassed by any interests: he ever both advised, and did, what he verily believed to be right in the sight of God. His superiority to all worldly considerations was strongly marked throughout the whole course of his life; more indeed to his honour, than the honour of those, by whom such eminent talents and such transcendent worth have for so long a period been overlooked.

Had these excellencies arisen only from worldly principles, though they would have shed a lustre over his character, and conferred benefits on the body of which he was a member,—they would have availed little as a preparation for death and judgment. But they were the fruits of true religion in his soul. He had been brought out of the darkness of a natural state, and had been greatly enriched with divine knowledge. He was indeed “mighty in the Scriptures;” his views of divine truth were deep, and just, and accurate; and, above all, they were influential on the whole of his life and conduct. He not only beheld Christ as the Saviour of the world, but relied on him as his only hope, and cleaved to him with full purpose of heart, and gloried in him as his Lord, his God, and his whole salvation. Nor was he satisfied with serving God in his closet: no; he confessed his Saviour openly; he was a friend and patron of religion, he encouraged it in all around him; he was not ashamed of Christ, nor of any of his faithful followers. He accounted it no degradation to shew in every way his attachment to the Gospel, and his full conviction that there is salvation in no other name under heaven than the name of Jesus Christ. He was, in the highest sense of the word, “a child of light:” and verily he caused “his light so to shine before men,” that all who beheld it were constrained to glorify God in his behalf.

To him then death came not as a thief in the night. Though it came suddenly, so suddenly that he had not the smallest apprehension of its approach, it found him not unprepared. His loins were girt, his lamp was trimmed, and he entered, a welcome guest, to the marriage-supper of his Lord.

O that we all might be found equally prepared, when the summons from on high shall be sent to us! O that we may have in our souls an evidence, that we also are “children of the light and of the day!” Happy indeed would it be, if the state of religion amongst us were such, that we might adopt with truth the charitable expression in our text, “Ye all are children of the light and of the day.” But if we cannot do this, we have at least reason to be thankful, that real piety is certainly more prevalent amongst us than it was some years ago; that prejudices against it have most astonishingly subsided; and that, where it does not yet reign, its excellence is secretly acknowledged; so that on this occasion we may doubt whether there be so much as one amongst us, who does not say in his heart, “Let me die the death of the righteous, and let my last end be like his.”

Let me then proceed,

III. To point out the duty of all, in reference to that day—

We should “not sleep as do others.” Those who put the evil day far from them, can live unmindful of their God, and regardless of the sentence that he shall pass upon them. They can go on dreaming of heaven and happiness in the eternal world, though they never walk in the way thither, or seek to obtain favour with their offended God. But let it not be thus with any who desire happiness beyond the grave. If ever we would behold the face of God in peace, we must improve our present hours in turning to him, and in labouring to perform his will. If the prize held out to those who wrestled, or ran, or fought, could not be obtained without the most strenuous exertions, much less can the glory of heaven be obtained, unless the acquisition of it be the great object of our lives. It is true indeed that “the Son of Man must give unto us the meat that endureth to everlasting life;” but still we must “labour for it” with all our heart, and mind, and soul, and strength. To expect the end without using the means, is to reverse the decrees of heaven, and to deceive ourselves to our eternal ruin. We must “watch and be sober.” It is an inordinate attachment to earthly things that keeps us from the pursuit of heavenly things. The cares, the pleasures, the honours of this life, engross all our attention, and leave us neither time nor inclination for higher objects. This grovelling disposition we must resist and mortify. We must set our affections on things above, and not on things on the earth; and must not only keep heaven constantly in view, but must so run as to obtain the prize. The men of this world affect darkness rather than light, as being more suited to the habits in which they delight to live. “They that sleep, sleep in the night; and they that be drunken, (if not lost to all sense of shame,) are drunken in the night:” but we, if indeed we are of the day, shall delight to “come forth to the light, that our deeds may be made manifest that they are wrought in God.” We should study the Holy Scriptures, not merely to acquire a critical knowledge of them, (though that is good and necessary in its place;) but to find what is the will of God, and what is that way in which he has commanded us to walk: and instead of being satisfied with doing what shall satisfy the demands of an accusing conscience, we must aspire after a perfect conformity to the Divine image, and endeavour to “walk in all things even as Christ himself walked.”

But our duty is described in our text under some peculiar images, to which we shall do well to advert. We are supposed to be as sentinels, watching against the incursions of our spiritual foe. For our protection, armour of heavenly temper has been provided: “for a breast-plate, we are to put on faith and love; and for an helmet, the hope of salvation.” We might, if it were needful, mark the suitableness of these various graces to the protection of the part which they are intended to defend. But as this would lead us rather from our main subject, we content ourselves with a general view of these graces, as necessary for the final attainment of everlasting salvation. We must put on faith, without which indeed we are exposed to the assault of every enemy, and destitute of any means of defence whatever. It is in Christ only that we have the smallest hope of acceptance with God; and in him alone have we those treasures of grace and strength which are necessary for a successful prosecution of our spiritual warfare: “He is made of God unto us wisdom, and righteousness, and sanctification, and redemption.” But how must we obtain these things from him? It is by faith, and by faith only that we can “receive them out of his fulness.” This then is the first grace which we must cultivate; for according to our faith all other things will be unto us. To him we must look continually; renouncing every other confidence, and trusting altogether in him alone. In the fountain of his precious blood we must wash our guilty souls, or, as the Scripture expresses it, “Our garments must be made white in the blood of the Lamb.” To him, under every conflict, we must cry for strength; for it is his grace alone that can be sufficient for us; and “through his strength communicated to us, we shall be able to do all things.” Yet, notwithstanding all our exertions, we shall find that in many things we daily offend; and therefore, under every fresh contracted guilt, we must look to Him who is “our Advocate with the Father, and the propitiation for our sins.” Hence it is that all our peace must flow; and hence we shall find a satisfactory answer to the accusations of every enemy: “Who is he that condemneth? It is Christ that died; yea rather, that is risen again, who also maketh intercession for us.”

But together with this we must cultivate love; which indeed is the inseparable fruit of faith; for “faith worketh by love.” Whether we understand “love” as having God or man for its object, or as comprehending both, it is a good defence against our spiritual enemies. For, if we truly love our God, who shall prevail upon us to offend him? If we “love the Lord Jesus Christ in sincerity,” “who shall separate us from him? Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? No; in all these things we shall be more than conquerors through Him that loved us.” And if we love our fellow-creatures as ourselves, we shall strive to benefit them to the utmost of our power; and account no sacrifice great, which may contribute to their welfare: we shall be ready to “suffer all things for the elect’s sake,” and even to “lay down our lives for the brethren.”

Behold then, what a defence is here against the darts of our enemies! Who shall be able to pierce our breast, when so protected? We may defy all the confederate armies of earth and hell: “for I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God which is in Christ Jesus our Lord.”

For the protection of our head there is an helmet provided, even “the hope of salvation.” Let a man have been “begotten to a lively hope in Christ Jesus, to a hope of that inheritance which is incorruptible and undefiled, and that fadeth not away, reserved in heaven for us,” and will he barter it away for the things of time and sense? or will he suffer his views of heaven to be clouded by the indulgence of any unhallowed lusts? No; he will contend with every enemy of his soul: he will “crucify the flesh with its affections and lusts:” he will “lay aside every weight, and the sins that most easily beset him, and will run with patience the race that is set before him, looking unto Jesus, the Author and Finisher of his faith.” Instead of forgetting the great day of the Lord, he will be “looking for, and hasting unto, the coming of the day of Christ.” Though willing to live for the good of others, he will “desire rather for himself to depart, that he may be with Christ, which is far better” than any enjoyment that can be found on earth. “Not that he will desire so much to be unclothed,” because of any present troubles, as to “be clothed upon, that mortality may be swallowed up of life.”

This armour then must be procured; this armour must be worn; and, clothed in it, we must watch against all our enemies.

And though others sleep, yet must not we: yea, if all around us should be drowned in sleep, yet must not we give way to slumber: if to be sober and vigilant must of necessity make us singular, we must dare to be singular, even as Elijah in the midst of Israel, or as Noah in the antediluvian world. If it be true that none but those who are children of the light and of the day are ready for death and judgment, let us come forth to the light without delay, and endeavour to walk in the light, even as God himself is in the light. His word is light: it shews us in all things how to walk and to please him: it sets before us examples also, in following whom we shall by faith and patience inherit the promises, as they now do. Let this word then be taken as a light to our feet, and a lantern to our paths: and let us follow it in all things, as those that would approve themselves to the heart-searching God. Let us not listen to any vain excuses for delay. We see, in the instance before us, how suddenly we may be called away, and how soon our day of grace may come to a close. And how terrible will it be, if that day should overtake us as a thief! Let us be wise: I beseech you all, by the tender mercies of God, to have compassion on your own souls, and to “work while it is day, knowing that the night cometh wherein no man can work.”

MMCCIV

THE DUTIES OF MODERATION AND WATCHFULNESS

1 Thess. 5:8.

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.

THE exact season of the day of judgment is wisely hid from our eyes. If it were revealed to us, there is no reason to think that we should make a right improvement of that knowledge. The uncertainty of its arrival is far better calculated to excite our diligence in religious duties, because, while we are told that it will come as surely, as irresistibly, and as unexpectedly too, as a thief in the night, or as travail upon a woman with child, we see the necessity of continual watchfulness and preparation for it. The world at large indeed will rest in supineness and security, in spite of every warning that is given them: but they who profess to fear God should manifest a different spirit, and, as persons apprised of their danger, should ever stand upon their guard. To this effect the Apostle exhorts us in the text; in discoursing on which we shall consider,

I. The description given of believers—

The careless world are in a state of intellectual and moral darkness—

[The light of divine truth has not shined into their hearts, nor have the clouds of nature’s darkness been dispelled. “They call evil good, and good evil; and put darkness for light, and light for darkness.” Their lives too abound with deeds of darkness; “nor will they come to the light, lest their deeds should be reproved.”]

As contrasted with them, believers “are of the day”—

[They have been “brought out of darkness into the marvellous light” of the Gospel, and are enabled to “discern between good and evil.” Their dispositions also are changed, so that they desire to “walk in the light, even as God is in the light;” and they “come to the light, that their deeds may be made manifest, that they are wrought in God.” They see indeed much in themselves for which they have reason to be ashamed: but they would gladly attain to such purity of heart, that their inmost thoughts and principles, no less than their actions, should bear the minutest inspection of all their fellow-creatures.]

But that they are prone to relapse into their former state, is strongly intimated in,

II. The exhortation addressed to them—

The children of darkness are represented in the preceding context as addicted to sloth and intemperance; in opposition to which vices, believers are exhorted to “be sober,” that is, to exercise,

1. Moderation—

[They who know not the vanity of earthly things may reasonably be expected to run to excess in their attachment to them, and their anxiety about them. But it ill becomes those who have been enlightened by the Spirit of God, to set their hearts upon such empty, unsatisfying, transient enjoyments. God would have them to “be without carefulness,” like “the birds of the air, that neither sow nor gather into barns.” He expects them to “set their affections rather on things above,” and to put forth the energy of their minds in the pursuit of objects worthy the attention of an immortal spirit. And though they may both rejoice and weep on account of present occurrences, yet they should “rejoice as though they rejoiced not, and weep as though they wept not, because the fashion of this world passeth away.”]

2. Vigilance—

[Others yield to sloth, because they see no occasion for activity: but believers know what numerous and mighty enemies they have to contend with: they see too, how short and uncertain their time is for accomplishing the work which God has given them to do: and of what infinite importance it is that, whenever called to appear before God, they should be able to give a good account of their stewardship: surely then they can find no time to loiter. They should rather exert themselves with all diligence; and, “whatsoever their hand findeth to do, they should do it with all their might.”]

This exhortation is at once illustrated and enforced by,

III. The particular direction with which it is accompanied—

Believers, whatever they may have attained, are yet in a state of warfare—

[Their enemies, though often vanquished, are still ready to return to the charge: nor will they fail to take advantage of any unwatchfulness on our part: they know the places where we are most open to assault; nor have we any security against them but by guarding every pass, and standing continually on our watch-tower. Without such precautions the strongest would be overcome, and the most victorious be reduced to a miserable captivity.]

There is, however, armour, whereby they may become invincible—

[Faith, hope, and love, are the principal graces of the Christian; and, while he keeps them in exercise, they are as armour to his soul. Faith sees the things that are invisible, as though they were present to the bodily eyes: love fixes our hearts upon them: and hope both appropriates them to ourselves, and enables us to anticipate the enjoyment of them. Having these for our helmet and our breast-plate, our head and heart are secured. In vain does Satan suggest, that there is nothing beyond this present world, or nothing better than what he offers us, or that, if there be, we at least have no part in it. These fiery darts are instantly repelled; and we determine to continue our conflicts with him, till he is bruised under our feet.]

This armour therefore every believer must put on—

[In vain shall we hope to maintain our moderation and watchfulness, if we be not clothed with this divine panoply. Every day must we put it on afresh; or rather we must rest on our arms day and night. Nor must we use it only in the hour of conflict: we must, like good soldiers, habituate ourselves, to the use of it, even when we are not sensible of immediate danger, in order that, when called to defend ourselves, we may be expert and successful in the contest. We must be careful too that we never separate these pieces of armour; for, whether our head or heart were unprotected, our vigilant enemy would assuredly seize his opportunity to inflict a deadly wound. It is on the union of our graces that our safety depends. Whether we lay aside our faith, our love, or our hope, we are equally in danger. Let us then put them on daily, and preserve them in continual exercise, that we may fight a good fight, and be “more than conquerors through him that loved us.”]

This SUBJECT being altogether addressed to those who “are of the day,” we need only add a few words to those who “are of the night”—

[The warning given them in the context is well worthy of their deep attention. It is said, that “the day of the Lord shall overtake them as a thief in the night.” They He down in security, concluding that, because the ruffian has not hitherto disturbed their midnight slumbers, he never will: but at last he comes upon them to their terror, and spoils them to their confusion. Thus will the day of judgment, or, which is the same to them, the day of death, come upon the ungodly; and they will lose their souls, which it, should have been their daily labour to secure. Even believers need to be exhorted to sobriety, and must be vanquished, if they follow not the directions given them: what then must the unbeliever do, if he continue in his supineness? What hope can there be for him? Let all arise from their slumbers, and arm themselves for the battle. “It is high time for all of us to awake out of sleep: let us therefore put off the works of darkness, and put on the armour of light:” and let us war a good warfare, till “death itself is swallowed up in victory.”]

MMCCV

THE NATURE OF TRUE RELIGION

1 Thess. 5:16–18.

Rejoice evermore. Pray without ceasing. In every thing give thanks: for this is the will of God in Christ Jesus concerning you.

THE just union of personal and relative duties is the brightest ornament of the Christian profession. The discharge of either will be imperfect, if it be not united with an attention to the other. As beauty in the human body consists not in the exquisite formation of any single feature, but in the just symmetry and configuration of the whole frame, so the perfection of a Christian character consists not in an exclusive attention to any one duty, but in a due regard to all duties, civil and religious, social and personal.

St. Paul has been giving directions respecting the duties we owe to each other as a Christian society. He now descends from the social to the personal duties; stating at the same time both the grounds on which they stand, and the indispensable necessity of attending to them.

Taking his directions in a comprehensive and united view, we learn that religion is,

I. A spiritual service—

[Many, like the Pharisees of old, suppose it consists in a formal attendance on ordinances, and an external decency of conduct. But true religion is inward and spiritual. It calls forth the strongest energies of the soul. It enables a person to maintain a holy intercourse with God in secret. St. Paul himself describes it as consisting, not in outward ceremonies of any kind, but in a devotedness of heart and soul to God, and declares that no man can be a Christian indeed, who does not possess and manifest this elevated state of mindc. How earnestly then should we examine whether we be thus continually waiting upon God in the exercise of prayer and praise!]

II. A rational service—

[Spiritual religion is too often deemed enthusiasm. Indeed, if we interpreted the text literally and in the strictest sense of the words, we should make religion impracticable and absurd; but, when properly explained, it enjoins nothing but what is highly reasonable. It requires us to live in the stated and devout exercise of public, social, and private prayer; and to maintain such a sense of our own unworthiness, as excites a lively gratitude for every mercy we enjoy, and stimulates to an unwearied admiration of the Divine goodness: and can any thing be more reasonable than such a state? Should not they, whose iniquities are so great, and whose wants so numerous, be frequently employed in imploring mercy and grace in the time of need? And they, who are daily loaded with benefits, be daily blessing and adoring their Benefactor? Such a service is expressly called a “reasonable service.” To do otherwise were surely most unreasonable: nor are any people more irrational than they who pour contempt on these holy exercises from an affected regard for rational religion.]

III. A delightful service—

[Many are prejudiced against spiritual religion, as though it must of necessity deprive them of all the comforts of life. Certain it is that it will rob them of all the pleasures of sin: but it will afford them infinitely richer pleasures in its stead. What can be more delightful than to maintain “fellowship with the Father, and with his Son Jesus Christ?” Can there be any melancholy arising from incessant praises and thanksgivings? Were the first converts, or the Samaritans, or the jailor, rendered melancholy by the acquisition of religion? Many are made melancholy by false views of religion; but none are by just and scriptural apprehensions of it. In proportion as we live in the exercise of it, we resemble the glorified saints and angels.]

Such being the nature of true religion, we will endeavour to enforce the practice of it—

[The will of God should be the law of all his creatures; and his will respecting us is fully revealed. It is his earnest desire that we should live in the enjoyment of himself. “He willeth not the death of a sinner, but rather that he should turn from his wickedness and live.” It is moreover his authoritative command that we should love and serve him: it is his command to all, whether rich or poor, learned or unlearned. None are so high as to be exempt from this duty, nor any so situated as to be incapable of performing it. The heart may be lifted up in prayer and praise even when we are occupied in the service of the world. Let all then know God’s will respecting them. We must delight ourselves in communion with God. O let us be like-minded with our heavenly Father! Let us say, this shall be my will also. From henceforth let us “watch unto prayer and thanksgiving with all perseverance:” let us be ashamed that we have so long resisted the Divine will; and let us so live in obedience to it on earth, that we may have our portion with those who are praising him incessantly in heaven.]

MMCCVI

QUENCHING THE SPIRIT

1 Thess. 5:19.

Quench not the Spirit.

THERE is a harmony between all Christian graces, and a dependence of one upon another; so that none can be exercised aright, unless all be allowed their due place and influence. There are doubtless many occasions of grief and sorrow; yet no circumstances are so afflictive, but we may find in them some ground of joy and gratitude. Hence in the directions which the Apostle gives to the Thessalonian Church, he bids them to “rejoice evermore,” and “in every thing to give thanks.” But to moderate our feelings, and to combine them in such a proportion as occasions may require, is difficult, yea, impossible, to flesh and blood. In this arduous work, we must be directed and assisted by the Spirit of God. In this connexion, the caution in the text is extremely forcible: for if we be not attentive to improve the proffered aids of the Spirit, we shall never be able to execute any other part of our Christian duty.

The words before us may have some reference to the extraordinary gifts of the Spirit; but being inserted amidst exhortations to various graces, they must be understood in reference to them also.

They contain a very solemn caution; in discoursing upon which we shall,

I. Consider the operations of the Spirit under the emblem of fire—

The Spirit is frequently spoken of under the emblem of fire: and fire justly represents his offices and operations—

[Kindle a fire in a dark place, and it will give light to all around it. Draw near to it when chilled with cold, and it will warm and comfort you. Cast wood or straw upon it, and it will cause them to burst forth into a flame. Suppose it heated to a furnace, and, if you put stones into it, it will break and dissolve them. Let gold or silver be submitted to its action, and it will purge them from their dross. Let iron be cast into it, and it will transform the metal into its own likeness, so that it shall come out a solid mass of fire.

Here we see the operations of the Spirit. It is his office to enlighten the mind; nor had the Apostles themselves any light which they did not derive from him. Call upon him in a state of great dejection; and he will be your Comforterd. Beg of him to reveal to you the Father’s love, and the grace of Christ; and he will inflame your soul with love and gratitude. Submit your stony heart to his powerful operations; and he will break it in pieces, as he did in the days of old, and will melt it to contrition. Carry your corruptions to him to be subdued; and he will purify your soul from their power and defilement. Let him exert his full influence upon you; and he will assimilate you to himself, and transform you into the very image of your God.]

Such being the operations of the Spirit, we shall,

II. Shew in what way we may “quench” them—

We may quench the Spirit in a variety of ways:

1. By resisting his operations—

[There is not any one, on whom the Spirit has not frequently exerted his influence, to bring him to repentance. But how have his motions been regarded? Have they not in many instances been resisted? Have we not plunged ourselves into business or pleasure, perhaps too into revelling and intoxication, in order to drown his voice, and silence the remonstrances of our conscience?

This then is one way in which many quench the Spirit. God has warned us, that “his Spirit shall not always strive with man:” and has told us how he dealt with his people of old; that “because they hearkened not to his voice and would none of him, he gave them up to their own hearts’ lusts.” And a similar resistance on our part will bring the same judgment upon usn.]

2. By delaying to comply with them—

[Few, if any, are so impious as to determine that they will never turn to God. Men deceive themselves with some faint purposes of turning to God at a future period. Thus, when the Spirit “knocks at the door of their hearts,” they send him away, as Felix did St. Paul, with an intention to “send for him at a more convenient season.” But, as in the instance alluded to, the more convenient season never came, so it too often happens with respect to us. The Spirit is a sovereign agent, that is not at our command: he is “a wind that bloweth where he listeth:” and, if we will not spread our sails to the wind, and avail ourselves of the advantage afforded us, we may bemoan our lost opportunity when it is too late.]

3. By entertaining sentiments inimical to them—

[It is not uncommon for those whose consciences are awakened to a sense of their condition, to take refuge in infidel opinions. If they do not cull in question the divine authority of the Scriptures, they doubt the veracity of God in them, and deny the certainty and duration of the punishment which he denounces against impenitent sinners. Others adopt an antinomian creed; and from some experience which they suppose themselves to have had of the divine life, conclude they shall never be suffered finally to perish, notwithstanding their present experience attests their hypocrisy and self-deceit. But. all of these are “speaking peace to themselves when there is no peace;” and, if they he not roused from their delusions, will soon reap the bitter fruits of their folly.]

4. By indulging habits contrary to his mind and will—

[God abhors iniquity of every kind: nor will he dwell in any heart that is allowedly debased by sin. If then we harbour pride, envy, malice, covetousness, uncleanness, or any other secret lust, we shall provoke him to abandon us to ourselves: for he has said, “If any man defile the temple of God. him shall God destroys.”]

Lest any of you should be inattentive to the operations of the Spirit on your hearts, we shall,

III. Enforce the caution, not to quench them—Consider then,

1. Whom it is that you resist—

[It may appear to us to be only a friend or minister, or, at most, our own conscience, that we resist: but, whatever be the means whereby God speaks to us, the voice is his; and an opposition to the dictates of the Spirit is an opposition to God himself. Have we sufficiently considered whom we thus “provoke to become our enemy?”]

2. What is his design, in striving with you—

[Has God any interest of his own to serve? Will he be less happy or glorious, whether we be saved or perish? He is moved by nothing but love and pity to our souls. And all that he desires is, to enlighten, sanctify, and save us. The first impressions that he makes upon us may be painful; but they are a needful incision, in order to a perfect cure. And should we resist his love and mercy? In what light shall we view this conduct, when his gracious designs shall be fully known, and our ingratitude be contrasted with them?]

3. How awful will be our state, if we finally prevail to quench his motions—

[While he continues to strive with us, there is hope. If there be but a spark of this heavenly fire within us, the dying embers may be rekindled: but if once this fire be extinguished, there is no hope. If God has once said, “Let him alone,” let him live only to fill up the measure of his iniquities, and to “treasure up wrath against the day of wrathy,” our state will be inconceivably dreadful: better would it be for us that we had never been born. And who can tell but that this very day the Spirit may depart from him never to return? Let the dread of this awaken us to a sense of our danger, and stimulate us to improve the calls and assistances we now enjoy.]

ADVICE—

1. Renounce every thing that may lead you to quench the Spirit—

[Do ungodly companions try to lull you asleep in sin? forsake them. Do earthly, sensual, and devilish affections grieve the Spirit? mortify them. Whatever it be that tends to damp this sacred fire, put it away. Better were it to lose all that we have in the world, than to have the Spirit finally taken from us.]

2. Do all that you can to stir up the sacred fire within you—

[Fire will go out, if left to itself. We are commanded to “stir it up.” This must be done by meditationa, by prayer, by reading of the word of Godc, by attending on divine ordinances, and by holy and spiritual conversatione. Watch then the motions of the Spirit, and delay not to comply with them. Let every thing serve as fuel to the flame: and, how much soever you delight in God, endeavour to abound more and more.]

MMCCVII

INVESTIGATION OF TRUTH RECOMMENDED

I Thess. 5:21.

Prove all things; hold fast that which is good.

THERE are many who, either from an indifference about truth, or from a conceit that they are already sufficiently acquainted with it, neglect the public ministration of the Gospel, and even hold it in contempt. This is extremely culpable; because the ordinances of religion are God’s appointed means for carrying on his work in the souls of men. Hence we are bidden “not to despise prophesying;” and “not to forsake the assembling of ourselves together, as the manner of some is.” At the same time, we are not necessarily to give our assent to every thing we hear; for error may be proposed to us as well as truth: and therefore the Apostle gives us this advice: “Prove all things: hold fast that which is good.”

In considering the two parts of this advice, we shall take each in its order:

I. Prove all things—

Remarkable is that address of Elihu to his friends: “Hear my words, O ye wise men; and give ear unto me, ye that have knowledge: for the ear trieth words, as the mouth tasteth meat. Let us choose to us judgment: let us know among ourselves what is good.” There is much error abroad in the world; and that not only harboured, but propagated also. It will be well, therefore, for us to prove, by some authorized standard,

1. Our own sentiments—

[Every man has some sentiments about religion, though in many cases they are very crude and indistinct. On any other subject, those who have never investigated the science will hold their sentiments with some measure of diffidence and distrust: but, in reference to religion, the most ignorant are often the most confident. The fall of man, the corruption of human nature, the necessity of an atonement, the influences of the Spirit, are not only questioned by many, but are rejected by them as utter “foolishness;” and man’s sufficiency to save himself is maintained, as though it admitted not of any doubt whatever. But, whatever be our sentiments on these heads, and on others connected with them, we should bring them to the unerring standard of God’s word. Our inquiry in relation to every thing should be, “What saith the Scripture?” By this must every sentiment be tried: and according to its agreement with this test must every opinion stand or fall.]

2. The sentiments of others—

[We are particularly cautioned not to “believe every spirit; but to try the spirits, whether they be of God.” The one standard, to which every thing must be referred, is the word of God: as it is said, “To the law and to the testimony: if men speak not according to this word, it is because there is no light in them.” To this our blessed Lord appealed, in confirmation of his word; “Search the Scriptures: for in them ye think ye have eternal life; and they are they which testify of me.” And St. Paul commends the Beræans, because, when they heard him, they searched the Scriptures daily, to see whether his doctrines agreed with that unerring rule. If, then, our blessed Lord and his Apostles desired to be tried by that standard, I have no hesitation in saying, “Prove all things,” whether delivered by the many, or the great, or the learned, or the pious, or the authorized and commissioned: if even an angel from heaven were to come to teach you, I would still give the same advice, and say, As God has given you a perfect standard, it becomes you to refer every thing to it, and to try every thing by it. The Church of Ephesus scrupled not to adopt this plan, in its fullest extent; “Thou hast tried them which say they are Apostles, and are not; and hast found them liars.” And whether this, or the contrary, be the result of your examination, I say with boldness, “Try even an Apostle by the standard of God’s blessed word.”]

Having thus distinguished truth from falsehood, we must,

II. “Hold fast that which is good”—

There are many that would wrest it from us: and we must hold it fast against all assaults,

1. Of proud reason—

[Reason will presume to sit in judgment upon the truth of God. But this is not its province. Its proper office is, to judge whether the Scriptures are a revelation from God: but, when that is ascertained, faith is then to apprehend whatever God has spoken: and the highest dictate of reason is, to submit ourselves to God with the simplicity and teachableness of a little child. When, therefore, reason presumes to oppose the declarations of God. and to say, “This is an hard saying: who can hear it?” regard not its proud dictates, but “receive with meekness the written word;” remembering, that “what is foolishness with man may be indeed the wisdom of God,” and “the power of God unto salvation to every one that believes it.”]

2. Of corrupt passion—

[This also fights against the truth of God. And no wonder: for the word of God condemns every unhallowed desire, and requires us to “crucify the flesh with its affections and lusts.” How should it be supposed that our corrupt nature should approve of a book, which enjoins us to “cut off a right hand, and to pluck out a right eye,” lest by sparing either the one or the other we plunge both body and soul into the fire of hell? It cannot be but that our self-indulgent appetites should rise against such severe dictates, and condemn them all as unreasonable and absurd. But you must not listen to such objectors, who “hate the light, and will not come to the light, lest their deeds should be reproved.” Our one question must be, “Lord, what wilt thou have me to do?” and his will once known, must be the sole director of our ways.]

3. Of a menacing world—

[The world which lieth in wickedness ever did, and ever will, set itself against the self-denying doctrines of the Gospel. But we are not to make a sacrifice of divine truth, to please man: for “if we vet pleased men, we could not be the servants of Christ.” Nor are we to indulge any anxiety upon this head: for the very desire to retain “the friendship of the world” is a certain mark of enmity against God. Whatever men may say, or whatever they may do, we must be faithful to our God, and “cleave unto him with full purpose of heart.” Having “bought the truth, you must never sell it.” “Hold fast that thou hast; and let no man take thy crown.”]

But, before I CONCLUDE this subject, let me shew you, in few words,

1. How to distinguish what is “good”—

[You will naturally say, in reply to what has been spoken, ‘How shall I know what is good? for those who oppose the Gospel will appeal to the word of God as confidently as those who receive it: and how am I to determine between them?’ I answer, the despisers of the Gospel manifestly wrest the word of God, and, by ingenious criticisms, pervert it, for the purpose of maintaining their own erroneous sentiments; whilst the humble believer receives it with all humility of mind: so that from their very mode of interpreting the Scriptures, you can tell, almost to a certainty, who is right. But, as a general rule, take the entire systems of both, and compare them, and see what is the proper tendency of each: and then remember, that the doctrine which humbles the sinner, exalts the Saviour, and promotes holiness, is and must be “good:” whilst every thing which has an opposite tendency carries its own evidence along with it, as erroneous and had. This rule, in conjunction with the other, will leave you in no danger of erring, if you cry to God for the teaching of his Spirit, and rely with confidence on his heavenly guidance.]

2. How to make a just improvement of it—

[Rest not in a speculative view of truth, however good it may appear. The use of divine truth is, to enlarge the mind, and renovate the soul. Your views of the Gospel ought to raise your affections to God, and to fill you with adoring thoughts of your Lord and Saviour; and at the same time to transform you into his image. Your soul should “be delivered into it, as into a mould;” so that every one of its divine lineaments may be formed upon you. To hold it fast for any other end than this, will be to little purpose. But let it be thus improved, and it will be found good indeed: for it will free you from every thing that is corrupt and sinful, and bring you in safety to the realms of bliss.”]

MMCCVIII

ABSTAINING FROM ALL APPEARANCE OF EVIL

1 Thess. 5:22.

Abstain from all appearance of evil.

SIN is a tremendous evil. The consequences of one single sin are beyond all our powers of thought or conception. If one only be hardened by it, who can tell where his influence may extend, or through how many generations it may be transmitted? To the individual who commits it, who shall say how much evil will accrue? The Spirit may be grieved; the conscience seared; and Satan may get an advantage that shall never be regained. Hence arises the necessity of standing at the remotest distance from evil: for if a thing be not evil, yet, if it appear to be so, it has all the effect of a positive evil to those who behold it. We should therefore “abstain even from all appearance of evil.”

In discoursing on this subject, we shall consider,

I. The injunction itself—

This may relate to,

1. The things we do—

[That which is perfectly indifferent in itself, may either appear wrong, or really be so, according to the circumstances under which it is done. The eating of things offered to idols, or the observance of certain days, were indifferent in themselves; and a person might either do or forbear these things, without improving or injuring the state of his soul. But if the doing or forbearing these things had any influence to ensnare the consciences of others, it was the duty of every person to pursue that line of conduct which was most inoffensiveb. St. Paul thought, that though “all things were lawful for him, all things were not expedient;” and therefore exercised self-denial with respect to things innocent in themselves, lest his influence should induce others, who were less acquainted with Christian liberty, to follow his example, in opposition to the suggestions of their own consciences. Ezra might have asked a guard to protect him through the deserte; and Nehemiah might have gone into the temple, to save himself from danger: but they both chose rather to expose their lives to any peril, rather than do what in their circumstances would have been open to misconstruction, and would have been imputed to them as sin. Thus there are some amusements and indulgences which, under particular circumstances and in a limited degree, may be innocent, from which we nevertheless ought to abstain; lest an undue advantage be taken of our conduct, and we be considered as patronizing that, which, under other circumstances, would be positively evil.]

2. The manner in which we do them—

[Much, very much, depends on the manner in which we do things which in themselves are inoffensive or even good. None can doubt but that alms-deeds, prayer, and fasting, are good in themselves; yet they may be so performed as to be open to the imputation of vanity or hypocrisy: on which account our Lord gives us rules for the due discharge of these duties. To give instruction or reproof to our neighbours is doubtless an important office; but if it be performed in an unbecoming spirit, we shall appear to others to be only venting our own spleen, and all our endeavours will be lost upon them. Hence is that direction given us by the Apostle, “Let not your good be evil spoken of]

3. The end for which we do them—

[Daniel might with great propriety have prayed in his house with his windows shut: yea, it might have been thought, perhaps, more decorous. But, in his circumstances, he determined to die rather than to suspend his devotions, or even to conceal them by shutting his windows. He was in the midst of idolaters, and therefore he judged it necessary openly to confess his God. And, when the edict was issued by the Persian monarch to forbid the offering of any petition to any one except himself for the space of thirty days, Daniel was more bound than ever to worship openly; because the concealing of his devotions would have been considered as a renunciation or denial of his God. Hence he determined to make no alteration whatever in his conduct, but to abide the consequences of his fidelity to God. Thus should we walk circumspectly, “cutting off occasion from them that seek occasion;” and determining that our enemies “shall find no cause of complaint against us, except concerning the law of our God”]

To impress this injunction the more deeply on our minds, let us consider,

II. The importance of it—

The avoiding of all appearance of evil is of great consequence,

1. To ourselves—

[Our character is stamped by our actions as they appear to the world. God only can judge the heart: man must of necessity form his judgment in a great measure from the outward appearance: though doubtless he is to put the best possible construction upon every thing, so far as truth and reason will admit. We owe it therefore to ourselves to guard against every thing that either deservedly or undeservedly may bring an evil report upon us. St. Paul was very attentive to this, when he had collected a large sum of money for the poor saints in Judea: he desired that some person of established reputation should go with him, that so he might “provide things honest in the sight of all men,” and “give no occasion to the enemy to speak reproachfullym.”]

2. To the world around us—

[The world are ever ready to spy out causes of complaint against the people of God, and, when they behold a flaw, to cry out, “There, there, so would we have it.” Instantly they proceed to blame religion itself for what they see amiss in the professors of it; and justify themselves as acting a more becoming and consistent part. On this account we should “walk in wisdom towards them that are without,” and, if possible, “put to silence the ignorance of foolish men by welldoingo.” Indeed, as they may be hardened in their sins by an injudicious conduct, so they may be “won by the good conversation” of those around them. It may be, that our light shining before them may constrain them to confess that God is with us of a truth, and lead them to “glorify our Father that is in heaven.” Can we need any greater argument for circumspection? Should not this consideration induce us all to adopt the Psalmist’s resolution: “I will behave myself wisely in a perfect wayr:” and make us pray with him, “Lead me, O Lord, because of mine observers; make thy way straight before my face.”]

3. To the Church of God—

[A discreet and blameless conduct is no less important as it respects the Church. The weak are of necessity much influenced by those whom they consider as more advanced than themselves: and, if they see any thing done by a person whom they respect, they will be ready to follow his example, even though they are doubtful in their minds respecting the lawfulness of the act itself. Then, even though the act be lawful, they commit sin, because they are not thoroughly persuaded of its innocence. And we, if we pay no attention to their weaknesses, actually sin against Christ ourselves, and are guilty of destroying a soul for whom Christ diedu. Let us not then imagine ourselves at liberty to do all things which are in themselves lawful; for we are not at liberty to cast a stumbling-block before a weak brother; but are to consult his good, no less than our owny.]

INFER—

1. How far are they from real Christians who can live in known and allowed sin!

[Christianity requires us to abstain even from the appearance of evil: how much more from sin itself! Ah, beloved, you may easily see the folly and hypocrisy of calling yourselves Christians, while your whole conduct proclaims that you have no delight in God, nor any higher aim than to approve yourselves to men.]

2. How excellent is the true Christian in comparison of others!

[Christians are not improperly called “the excellent of the earth.” Behold their care, their tenderness, their circumspection, their “dread of even a garment spotted by the flesh.” Their conduct is fitly described by the Apostle; “Whatsoever things are true, honest, just, pure, lovely, and of good report, these they both think upon” and performa. “See then, Christians, that these things be in you, and abound.” Let not “our boasting of you be found in vain” and delusive. But “as ye have received how ye ought to walk and to please God, so abound more and more.”]

MMCCIX

COMPLETE SANCTIFICATION TO BE SOUGHT AFTER

1 Thess. 5:23, 24.

The very God of peace sanctify you wholly; and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ. Faithful is he that calleth you, who also will do it.

PARENTS naturally desire the prosperity of their children; but they can by no means secure it: even though their children should be disposed to concur with them in every prudent plan, yet cannot their combined efforts insure success; since, in numberless instances, “the race is not to the swift, nor the battle to the strong.” The spiritual parent, who by the ministration of the Gospel hath begotten sons and daughters to the Lord, is more favourably circumstanced: he is sure that no untoward circumstances shall disappoint his hopes, provided only his children exert themselves as becomes them, in the appointed way. True indeed it is, that success in spiritual things is infinitely more difficult to be obtained, on account of the obstacles which are to be surmounted, and the enemies which are to be subdued. But Omnipotence is engaged in behalf of all who sincerely labour for themselves: nor is there any attainment, to which they who go forward in the strength of God may not confidently aspire. The object which St. Paul desired in behalf of his Thessalonian converts was doubtless exceeding great: it was, that they might be “sanctified throughout, and be preserved blameless unto the day of Christ:” but “his hope concerning them was steadfast,” being founded, not on their weak powers, but on the power and fidelity of God, who had undertaken to “perfect that which concerned them.” In illustrating the words before us, we shall notice,

I. The blessing desired—

This was the greatest that mortal man can enjoy on earth: it was,

1. The sanctification of their whole man—

[Man is usually spoken of as consisting of two parts, a body and a soul: but he may, perhaps with more propriety, be considered as having three parts;—a corporeal substance; an animal soul, like that which exists in the lower orders of creation; and a rational immortal spirit, which connects him with the world above. This distinction between the soul and spirit is to be found also in the Epistle to the Hebrews; where it is said, that “the word of God is sharper than a two-edged sword, piercing to the dividing asunder the soul and spirit.” In all of these parts, man is corrupt: “his body, in all its members, is only, and invariably, an instrument of unrighteousness unto sin:” his animal soul, with all its affections and lusts, leads him to those gratifications only, of which the brutes partake in common with himd: and his immortal soul is filled with all those evil dispositions which characterize the fallen angels, such as, pride, envy, malice, discontent, and rebellion against God. These different kinds of wickedness are frequently distinguished by the Apostle, according to the sources from whence they spring: he speaks of the unconverted man as “fulfilling the desires of the flesh and of the mind;” and tells us, that we must “cleanse ourselves from all filthiness of the flesh and spirit, if we would perfect holiness in the fear of Godf.” Agreeably to these distinctions, the character of fallen man is, that he is “earthly, sensual, and devilish.” In all of these parts, then, we need to be renewed and sanctified: we need to have our bodies made instruments of “righteousness unto holinessh;” our souls, with “their affections and lusts, crucified;” and our spirits “renewed after the Divine image, in righteousness and true holiness.” Hence St. Paul prays for the Thessalonian converts, that they may be sanctified “wholly” that is, throughout their whole man, even “in their whole spirit, and soul, and body.” This, and this only, will constitute us “new creatures:” “the old things” pertaining to every part of us must “have passed away, and all things must have become new:” then alone can we be said to be “partakers of the divine naturem;” and then alone have we any satisfactory evidence that we are Christians indeed.

This entire change was the first part of the blessing which St. Paul solicited in their behalf. But he could not be satisfied with this, he therefore further entreated.]

2. The continuance of it unto the day of Christ—

[To be made thus “blameless” is doubtless an unspeakable blessing; but it would be of little service to us, if we were to lose it again, and to return to our former state of sin and uncleanness. This is an idea which many lovers of human systems do not like: but it is inculcated in every part of the Holy Scriptures: nor can any man get rid of this idea, without doing violence to many of the plainest passages of Holy Writ, and, I had almost said, “wresting them to his own destruction.”

By the Prophet Ezekiel, God tells us, that, “if the righteous man depart from his righteousness, and commit iniquity, his righteousness shall no more be remembered; but for the iniquity that he committeth, he shall die.” St. Paul warns us, “that, if after tasting of the heavenly gift, and being made partakers of the Holy Ghost, we fall away, it is impossible, (or so difficult as to be all but impossible,) for us ever to be renewed unto repentance.” St. Peter speaks yet more plainly, assuring us, that. “if after having escaped the pollutions of the world through knowledge of our Lord and Saviour Jesus Christ, we be again entangled therein, and overcome, our latter end will be worse than the beginning: for that it would be better for us never to have known the way of righteousness, than, after we have known it, to turn from the holy commandment delivered unto us.”

Hence St. Paul prayed for the Thessalonians, that they might “be preserved blameless unto the day of Christ.” To run well for a season would avail them nothing, if they were hindered at last. To little purpose would they have “begun in the Spirit, if they ended in the flesh.” We must “endure to the end, if ever we would be saved.” And so important is this truth, and so necessary to be inculcated on the minds of even the most exalted Christians, that our blessed Lord himself, in his Letters to the Seven Churches, closes every letter with this solemn admonition, that “to him that over-cometh,” and to him only shall the full blessings of his salvation ever be extended — — — Hence are those frequent cautions against declension in the life and power of godlinesst. The Lord grant we may ever bear them in mind! for God himself expressly says, “If any man draw back, my soul shall have no pleasure in him.”

On these accounts the Apostle prayed for them, that “the work begun ill them might be carried on and perfected unto the day of Christ.”]

Vast as this blessing was, he did not doubt of obtaining it in their behalf. This appears from,

II. The assurance given—

To the attainment of this blessed state God “calleth us” in his Gospel—

[“God hath not called us to uncleanness, but unto holiness,” even to the highest measure of it that can possibly be attained. He says not only, “Be ye holy, for I am holy;” but, “Be ye holy, as I am holy,” and “perfect, as your Father which is in heaven is perfect,”]

And, as “the God of peace,” he promises to raise us to it—

[“God, having given us his Son to bear our sins in his own body on the tree, and to “make reconciliation for us through the blood of the cross,” is pleased to reveal himself to us under the endearing character of “the God of peace:” and being now “our God and Father in Christ Jesus,” he undertakes to do for us all that shall be necessary for our final acceptance with him in the day of judgment. He promises to “sprinkle clean water upon us, and to cleanse us from all our filthiness, and from all our idols.” He teaches us also to look, not to his mercy only, or his power, to effect this, but to his truth and faithfulness, yea, and to his very justice too: “He is faithful and just to forgive us our sins, and to cleanse us from all unrighteousnessb.” This I say, he promises to us, being first of all become, through the atoning blood of Christ, a “God of peace.” We are not to get sanctification first, and then, in consequence of that sanctification, to find him a “God of peace;” but first to look to him as reconciled to us in Christ Jesus, and then to experience the sanctifying operations of his Spirit. This order must be particularly noticed in our text, as also in the Epistle to the Hebrews, where it is particularly marked: if we overlook this, we shall be in danger of misapprehending and perverting the whole Gospel of Christ: but if we bear this in mind, then may we expect from God a full and complete salvation. In many places does he pledge ins faithfulness to do for us all that we can stand in need of, and never to discontinue his mercies towards us — — — He may punish us, and hide his face from us; but he will not utterly abandon us, or cast us off.].

We must, however, be found in the diligent use of the appointed means—

[The dependence of his blessing on the use of the appointed means is not always expressed; but it is always implied. “He will be inquired of by us,” before he will do for us the things which he has most freely promised. He has appointed the means as well as the end, or rather I should say, the end by the means: he has “chosen us to salvation; but it is through sanctification of the Spirit, and belief of the truth.” He alone has the power whereby our salvation must be affected, as the words of our text very strongly implyh; but he expects that we exert ourselves, as much as if all the power resided in our own arm: and the very consideration which many persons urge as a reason for their inactivity, is suggested by him as a reason and encouragement for our most strenuous exertions. If we will not ask, and seek, and strive, we must expert nothing at his hands: but if we will put forth our own feeble energies in the way of duty, he will “strengthen us by his Spirit in our inward man,” and “make us more than conquerors through Him that loved us.”]

From this subject we may LEARN,

1. How mistaken they are who think that the Gospel leads to licentiousness—

[What symptom of licentiousness is here? Rather, may we not challenge every religious system in the universe to produce morality like unto this? Other systems provide for “the cleansing of the outside of the cup and platter;” but no other so effectually reaches the heart. The Gospel provides for the sanctification of all our faculties and powers, and for the transformation of our whole man into the very image of our find. Its language is, “Sin shall not have dominion over you; for ye are not under the law, but under grace.” And its effect is, to produce in every mind the desire which is so affectionately expressed in the text, and not for others only, but for ourselves also. Let all jealousy then on this head be put aside: and let us seek to be justified freely by faith in Christ; that, having peace with God through his” precious blood, we may receive the communications of his grace more abundantly, and be “changed into his image from glory to glory by the Spirit of our God.”]

2. How deluded they are who rest in Christian principles, without aspiring after Christian attainments—

[Such there have been in every age of the Church. Not that the Gospel has in itself any tendency to create such characters; but the corruption of men’s hearts will take occasion from the Gospel to foster sentiments, which are, in reality, subversive of its most fundamental truths. Many regard all exhortations to holiness as legal: yea, there are not wanting some who will maintain, that Christ, having fulfilled the law for us, has absolved us from all obligation to obey it in any of its commands. They affirm that it is cancelled, not only as a covenant of works, but as a rule of life. They profess, that the sanctification of Christ is imputed to us, precisely as his righteousness is; and that we need no personal holiness, because we have a sufficient holiness in him. Horrible beyond expression are such sentiments as these: and how repugnant they are to those contained in our text, it is needless to observe. That some who advance these sentiments are externally moral, and often benevolent, must be confessed: (if any be truly pious, it is not by means of these principles, but in spite of them:) but the great body of them, with, it is to be feared, but few exceptions, bear the stamp of their unchristian principles in their whole spirit and conduct. The whole family of them may be distinguished by the following marks. They are full of pride and conceit, imagining that none can understand the Gospel but themselves. Such is their confidence in their own opinions, that they seem to think it impossible that they should err. They are dogmatical in the extreme, laying down the law for every one, and expecting all to bow to their judgment: and so contemptuous are they, that they speak of all as blind and ignorant who presume to differ from them. Their irreverent manner of treating the great mysteries of our religion is also most offensive; they speak of them with a most unhallowed familiarity, as though they wore common things: and so profane are they, that they hesitate not. to sneer at the very word of God itself, whenever it militates against their favourite opinions. “By these fruits ye shall know them;” and by these fruits ye may judge of their principles. True indeed, with their errors they bring forth much that is sound and good: but this only renders their errors the more palatable and the more delusive. They altogether vitiate the taste of the religious world, and indispose them for all practical instruction. They so exclusively set forth what may be called “the strong meat” of the Gospel, as to withhold all “milk” from the household of our God. In a word, they promote nothing but spiritual intoxication, and banish from the Church all spiritual sobriety.

In what we have said, we design not to mark the characters of any particular men, but the character and effect of their principles: and we do not hesitate to say again, that this is the true character and effect of Antinomianism, wherever it exists.

In opposition to all who would thus make “Christ a minister of sin,” we must declare, that he came to save his people, not in their sins, but from them; and that “the grace of God which bringeth salvation, teaches, and must ever teach, men to live righteously, and soberly, and godly in this present worldn,” yea, and to “stand perfect and complete in all the will of God.”]

3. How blessed they are who have obtained peace with God through our Lord Jesus Christ—

[You are not called to “make bricks without straw.” That God, who is now reconciled to you through the Son of his love, undertakes to supply you with “grace sufficient for you,” and to “fulfil in you all the good pleasure of his goodness, even the work of faith with powerq.” And is he not able to do this? or will he forget his promises, or “suffer one jot or tittle of his word to fail?” No: “He is faithful who hath promised, who also will do it.” Be of good courage then, whatever difficulties ye may have to encounter. Know, that “greater is He that is in you, than he that is in the world.” Gird on the armour which is provided for you, and “be strong in the grace that is in Christ Jesuss.” Our prayer for you is the same as that of St. Paul for the Thessalonian Christians: yes, beloved, “this is our wish, even your perfection.” And we rejoice in the thought that “God is able to make all grace abound towards you, that ye, having always all-sufficiency in all things, may abound unto every good work.” Only look to him as “a God of love and peace,” and you shall find that “what he hath promised he is able also to performx.”]

2 THESSALONIANS

MMCCX

THE STATE OF THE THESSALONIAN CHURCH

2 Thess. 1:3–7.

We are bound to thank God always for you, brethren, as it is meet, because that your faith groweth exceedingly, and the charity of every one of you all toward each other aboundeth; so that we ourselves glory in you in the churches of God for your patience and faith in all your persecutions and tribulations that ye endure: which is a manifest token of the righteous judgment of God, that ye may be counted worthy of the kingdom of God, for which ye also suffer: seeing it is a righteous thing with God to recompense tribulation to them that trouble you; and to you who are troubled, rest.

ONE advantage which we derive from the epistles of St. Paul is, that we are enabled to see in them an endless diversity both of characters and attainments. Every occurrence in the different cities where the apostolic churches were planted, has given occasion for suitable remarks, which, though adapted in the first instance to a particular place or circumstance, are applicable in some considerable degree to the Church of God in all ages. In some of the epistles we have the Church presented to us in a declining state; and suitable admonitions are given to her: in others we see her prospering, and hear the counsels of infinite wisdom proclaimed unto her. The Thessalonian Church was of the latter character, and seems to have been eminently favoured of her God. She was high in the esteem also of the Apostle Paul; and deservedly so, because she was conspicuous amongst all the Churches of that age for her high attainments. The words I have just read will lead me to consider,

I. The happy state of the Thessalonian Church—

In her infant state she was highly commended for “her works of faith, and labours of love, and patience of hope in our Lord Jesus Christ.” But here we view her in her more adult state: we behold,

1. Her increasing faith —

[The Apostle testifies respecting the believers there, that their faith “had grown exceedingly,” being daily more vivid in its apprehensions, more vigorous in its actings, more uniform in its effects. It is of the very nature of faith to fix on things that are invisible, and to make them, as it were, present to the soul. And in this their faith had evinced its growth, in that it had enabled them to see, almost as with their bodily eyes, the Saviour whom they loved, enthroned above all powers and principalities, invested with a fulness of all spiritual gifts, ordering all things both in heaven and earth, and, by his prevailing intercession at the right hand of God, securing to his believing people all the blessings of grace and glory. They further saw, as from Mount Pisgah, the land of which they were ere long to take possession: the thrones, the crowns, the harps of gold, all prepared and made ready for them, against the time appointed for their complete possession of their inheritance. Of these things they had some view at first, just as a man has of the firmament on a cloudy night: but now, as when through a pure unclouded atmosphere, a man beholds the vast canopy of heaven studded in every part with stars more brilliant than the brightest gem; so now their view of Christ, and of all the inconceivable glories of redeeming love, was clear and full. A corresponding energy too was felt through all the powers of their souls, accompanied with a fixed determination of heart to live for Him who lived and died for them.

2. Her abounding love—

[This was no loss remarkable. In almost every Church, partly from a diversity of views and interests, and partly from the infirmity of our common nature, there are some comparative alienations of heart, if not some actual disagreements. But here “the charity of every one of them all towards each other abounded.” One spirit pervaded the whole body: and time, instead of giving occasion to the enemy to foment differences, had only cemented and confirmed their mutual affection. In this they shewed how much they were grown in grace, seeing that they were so greatly assimilated to the image of their God, whose name and nature is LOVE. Happy, happy people, where “the unity of the Spirit was so perseveringly kept in the bond of peace!”]

3. The invincible firmness of her patience—

[Great had been their trials from the very beginning: and though we know but little of particulars, we are assured in general, that the persecutions which they experienced from their own countrymen were of the most cruel and bitter kind. But were they intimidated? No; “they held fast the profession of their faith without wavering:” they “were in nothing terrified by their adversaries:” “they had respect unto the recompence of the reward;” and took joyfully the afflictions with which they were visited, knowing that they had in heaven enough to compensate for all. They even “gloried in the cross of Christ,” and “rejoiced that they were counted worthy to bear it for his sake.” In the midst of all, they “possessed their souls in patience,” and suffered “patience to have its perfect work.”

What an enviable state was this! But,]

That we may form a right estimate of this state, let us consider,

II. In what light the Apostle viewed it—

He knew not to give flattering words to any man: yet he could not but declare that he regarded their state as a fit subject,

1. Of thanksgiving to God—

[God was the author of the grace they first received: and he was the giver also of all the improvement they had made of it. “Of him, and him alone, was all their fruit found.” To him therefore the Apostle gave the glory, “as it was fit” he should, and as he found himself “bound” to do. The creation of the material world was his: nor was the new creation of their souls at all less the work of his hands. True, he made use of the will of men: but he first of all implanted that will in them, and then made use of it for the accomplishment of his own most gracious purposes. From first to last “he gave them both to will and to do of his good pleasure,” being alike “the author and the finisher” of all.

Thus then should we also do for all that is good, whether in ourselves, or others. We should acknowledge him in it, and glorify him for it, and confess, in relation to it all, that “by the grace of God we are what we are.”]

2. Of commendation in the Church—

[“He gloried of them” in the different Churches where he ministered: for he not only found pleasure in speaking well of them, but he thought it of great utility to the Church of God to hear of the proficiency which others had made; inasmuch as it would stimulate them also to greater exertions, and encourage them to expect greater measures of divine grace, in order to their own more exalted proficiency. This was the case with respect to the Corinthian Church. St. Paul boasted of them to the Churches in Macedonia, that Achaia had shewn extraordinary readiness in providing for the poor saints in Judea; and, in speaking of this to the Corinthians, he says, “Your zeal hath provoked very many.” And so should it be with us. When we look at Prophets and Apostles, we are apt to think that it would be presumptuous to hope for such grace as they possessed: but when we see common individuals, or whole churches, far exalted above us in every thing that is good, we should be ashamed, and never cease to emulate and rival their attainments.]

3. Of congratulation to themselves—

[These graces, exercised under such peculiar circumstances, were sufficient to demonstrate, that there must be a future state of retribution, where the present inequalities of the Divine procedure should be rectified: they were an evidence too that in that day “they should be counted worthy of that kingdom for which they suffered such things.” It could not fail, but that in that day a suitable recompence should be given both to themselves and their oppressors: to those “who caused their tribulation, trouble,” proportioned to the trouble they had occasioned: but “to those who had endured the trouble, rest,” even everlasting rest in the bosom of their God, “with all the Prophets and Apostles” who had endured the same things before them.

Now to know this, must be an exceeding great consolation to them under their multiplied afflictions: and therefore he could not but declare to them, that, if they had, on the one hand, so much reason to complain, they had, on the other hand, abundantly more reason to rejoice; since they had, even in these very afflictions, an evidence of their meetness for glory, and a pledge that in due season it should be conferred upon them.]

To us also will this account of them be profitable, if we duly consider,

III. What lessons we should learn from it—

Two things it may well teach us:

1. That opposition, how formidable soever it may be, is no excuse for our turning back from God—

[What are our persecutions, in comparison of those which they endured? Yet they were “steadfast, immoveable, and always abounding in the work of the Lord.” Should we then be intimidated? Should we hesitate whom to obey, or what course to follow? No; we should take up our cross cheerfully; and having counted the cost, should be content to pay it. The stony-ground hearer, when tribulation or persecution ariseth because of the word, may well draw back, because he has no root in him: but the true disciple will go with his life in his hand, and be willing not only to make minor sacrifices, but even to lay down his life for Christ’s sake. We must not imagine that such a line of conduct was necessary for the primitive Christians only: it is equally necessary for Christians in every age: and “he who loves his life shall lose it; and he only who is willing to lose his life for Christ’s sake, shall find it unto life eternal.”]

2. That whatever proficiency we have made in the Divine life, we should still press forward for higher attainments—

Certainly the proficiency of the Thessalonians was very eminent, even in the earlier state of their progress; for even then “they were ensamples to all believers, both in Macedonia and Achaia.” But they had not rested in their attainments: they had pressed forward for the highest possible degrees of grace: and through mercy they had attained a most uncommon eminence in the divine life. So we, if we had advanced as far as St. Paul himself, should, like him, “forget all that was behind, and reach forward to that which was before, and press forward to the mark for the prize of the high calling of God in Christ Jesus.” We should aspire after a perfect resemblance to our Saviour’s image; and seek, if possible, so to be poured into the mould of the Gospel, as to have every lineament of our character conformed to it. We should think nothing attained, as long as any thing remained to be attained. We should seek to “grow up into Christ in all things, as our Head,” and to “be changed into his image from glory to glory, by the Spirit of the Lord.”]

APPLICATION:—But,

1. How different from the Thessalonian Church are the generality of those who call themselves Christians!

[Many have heard the Gospel to little purpose; or rather, “our entering in unto them has been altogether in vain.” If we look for their works of faith, and labours of love, and patience of hope, as evidences that the word has come to them with power, we find no more than others have who never heard the Gospel at all. As to a visible growth in these things, there is no symptom of it: they have continued from the beginning even to the present hour nearly the same persons, perfectly satisfied with themselves, and not less unconscious of the need of any change, than unconcerned about it. But let not such persons account themselves Christians indeed; or imagine that they can be thought worthy of that kingdom for which they have never suffered, never laboured, never cared. To such persons the conduct of the Thessalonians, if exhibited before their eyes, would be rather an object of derision than of admiration and love: and consequently they have in themselves “a manifest token,” that they have nothing to expect at God’s hands, but the measure which they have dealt out to his obedient people. I entreat you, brethren, consider that in the day of judgment the righteousness of God will be so visibly displayed, as to constrain the whole assembled universe to acknowledge it, as well in those that are saved, as in them that perish. How it can be displayed in the salvation of such as you, judge ye. Mercy, I grant, might be exhibited; but righteousness would find no plea for rewarding you, no justification in your acquittal: for if God be just, there must be a difference put between those who have served him, and those who have served him not—a difference, which may well make every one of you to tremble.]

2. How diligently should the most exalted amongst you press forward in your heavenly course!

[There is room enough for improvement in every child of man. think, beloved, how much more strong and operative your faith might be; how much more ardent and influential your love; how much more firm and patient your hope. You know but little of yourselves, if you are not daily mourning over your short-comings and defects. Let all of you then, without exception, seek to “grow in grace:” if you are “children,” seek to become “young men;” if you are “young men,” seek to become “fathers in Christ:” and if you are fathers, still seek to become more and more like to Christ, till you “stand perfect and complete in all the will of God.” If, as is probable, your zeal will provoke the greater opposition against you, welcome it, as “turning to you for a testimony.” and as rendering you more like to Him who endured the contradiction of sinners against himself, and suffered even unto death. So will your meetness for heaven daily increase, and be more fully recognised by your God and Saviour in the last day: and you need never tear but that the recompence which he will bestow, will amply compensate for all that you can do or suffer in this vale of tears.]

MMCCXI

CHRIST’S COMING TO JUDGE THE WORLD

2 Thess. 1:7–10.

The Lord Jesus shall be revealed from heaven with his mighty angels, in flaming fire taking vengeance on them that know not God, and that obey not the Gospel of our Lord Jesus Christ: who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power; when he shall come to be glorified in his saints, and to be admired in all them that believe.

WE cannot behold the state of the world around us, but we must feel a need of some future day of retribution. Multitudes there are, in every place, who are racked with incessant pains, or pining all their days in want and misery; while others, in no respect superior to them in moral qualities, pass their time in ease and affluence. From hence it is reasonable to conclude, that there will be a period wherein the present inequalities in the dispensations of Providence shall be so adjusted, as to mark more clearly God’s regard to equity. If we look into the Church of God, this argument receives additional strength: for there we see the holiest and best of men, men “of whom the world is not worthy,” hated, reviled, persecuted; while their proud oppressors exult in their tyranny, and glory in their shame. Can it be imagined that God will never recompense the fidelity of his servants, or notice the impiety of his enemies? Shall religion always suffer? Shall iniquity always triumph? It cannot be. The very existence of such enormities is “a manifest proof,” or demonstration, that there will be a “righteous judgment of God,” wherein he will shew it to be “a righteous thing with him to recompense tribulation to the troublers of his Israel, and rest to the troubled.” The mention of this period is introduced by the Apostle in this very view: and, to impress the thought more powerfully on our minds, he describes, in most energetic terms, the manner in which our Lord will come to judgment, and the ends for which he will come. Let us consider,

I. The manner in which our Lord will come to judgment—

[This, though solemn and instructive, must not occupy much of our attention at this time, because of the superior importance of the latter part of our subject. “The Lord Jesus” is the person that is “ordained of God to be the Judge of quick and dead.” He is at present in heaven, whither he ascended from Mount Olivet, and “where he will continue till the time of the restitution of all thingsb:” but at the appointed time he “will be revealed from heaven with his mighty angels in flaming fire. When he first came into the world, his advent was obscure; but at his second coming it will be exceeding glorious. He will be attended with an innumerable host of angels, who, on account of their inconceivable strength and power, are called “mighty;” and who are represented as “his” angels, because they were created by him, and are continually employed in his service. At the day of judgment in particular they will be actively engaged, in separating the righteous from the wicked,” in “binding up, as it were, the wicked in bundles to cast them into the fire” of helld, and in “gathering together the elect,” in order to their more complete enjoyment of the glory prepared for them. The majesty of his appearance will be greatly increased by his being surrounded with “flaming fire.” When formerly he descended on Mount Sinai, “the whole mountain burned with fire,” in so awful a manner, that the whole nation of Israel, and even “Moses himself, exceedingly trembled and quaked.” But on his future descent from heaven, “his throne will be like the fiery flame, and his wheels as burning fire; and a fiery stream will issue and come forth from before himg:” at the same time the earth itself also shall be on fire, the elements shall melt with fervent heat, and the whole globe whereon we live shall burst forth in one vast and universal conflagration.

How terrible this scene will be, no words can express, no imagination can conceive: but that day is justly characterized as “the great and terrible day of the Lord.”]

This description is doubly awful as connected with,

II. The ends of his coming—

These are,

1. The punishment of the wicked—

[It is commonly thought, that if we be moral in our conduct, we need not trouble ourselves about religious principles. But whom will the Lord punish in that day? the immoral and profane? Yes, doubtless: but shall these be the only monuments of his indignation? No: he will “take vengeance also on them that know not God, and that obey not the Gospel of our Lord Jesus Christ.” In these words are comprehended not only the idolatrous Gentiles, and the unbelieving Jews, but all amongst ourselves also who do not practically know God, and unreservedly obey the Gospel. Theoretical knowledge, or hypocritical profession, will be of no avail: we must FEEL our obligation to God as our Benefactor, our duty towards him as our Governor, and our dependence on him as our Father and our Friend. We must, moreover, EMBRACE the salvation which he has offered us in the Gospel, trusting solely in the merit of our Redeemer’s blood, living wholly on the fulness that is treasured up for us in him, and devoting ourselves entirely to him, as his redeemed people.

Would to God this point were sufficiently considered! Brethren, mark attentively the declaration in the text, and then see what becomes of those presumptuous sentiments which are so confidently asserted, and so generally received. See whether morality be all: see whether you are at liberty to disregard the Gospel: see whether the principles of Christianity are of so little consequence, that you may be saved without them: see whether that obedience to the Gospel, which is derided as fanaticism, be a matter of indifference, or deserving of the odium cast upon it. Ah! be assured that, whatever the ungodly world may say or think, all they who do not truly know God, and cordially obey the Gospel, shall perish for ever.

Nor let it be thought that the punishment of such persons shall be light, or of short duration. The Apostle enlarges on the idea, in order to fix it more deeply in our minds. Such persons shall be banished “from the presence of the Lord,” and from all the bright displays of “his power and glory.” Nor shall they merely suffer this loss (though that were inexpressibly dreadful): they shall also be exposed to pain and anguish, such as God alone can inflict, and such as would destroy their very existence, if the same power that inflicted it did not uphold them under it. To this punishment there shall be no mitigation, no intermission, no end: it will be “everlasting:” they will have “no rest day or night; and the smoke of their torment will ascend up for ever and ever.” The Judge himself will pronounce this sentence on them, “DEPART from me, ye cursed, into everlasting fire, prepared for the devil and his angels.”]

2. The salvation of the righteous—

[As the honour of God is pledged for the condemnation of the wicked, so is it also involved in the happiness of the righteous. But who are the righteous? Mark the description given of them in the text: they are “the saints,” and “those who believe.” Here then again let infidels and scoffers read their doom: the people, the only people that shall be saved, are they who believe in Christ, and are sanctified by his Spirit. Let the term “Saints” or “Believers” be used as expressions of contempt: the time is coming, when they who are worthy of those names shall be held in different estimation, and receive a juster recompence.

The Saviour, at his coming, shall be “glorified and admired by them.” Now he appears exceeding glorious in their eyes, even “fairer than ten thousand, and altogether lovely;” and now he is the one object of their love, their praise, their glorying: but, in that day, how will they be filled with wonder at the sight of him! How will they admire his sovereign grace, that chose them from the midst of an ungodly world; his love, that undertook to save them by his own blood; his patience, that bore with them under all their backslidings; his power, that kept them amidst so many enemies; his faithfulness, that accomplished to them so many promises! How will they adore his wisdom and goodness, in every one of his dispensations towards them! And how will the countless multitudes of the redeemed unite in one universal chorus, singing, “Worthy is the Lamb that was slain;” “Salvation to our God, and to the Lamb, for ever!”

Then also will the Saviour be glorified and admired in them. While they were in this world, they sinned as lights in it, and were “his epistles, known and read of all men.”

But how will he be glorified in them in that day, when all their unworthiness shall be contrasted with his goodness, and the work that he has wrought in them shall fully appear! If, in beholding a curious work, we begin to admire the artist, how will he be admired when all the millions of his redeemed shall stand together, all of them “his workmanship,” transformed from the image of the devil into the very image of their God! How will the virtue of his sacrifice, the prevalence of his intercession, the efficacy of his grace, and all the wonders of his love, then appear! When all, without exception, shall ascribe their salvation to him, how, I say, will he be admired in all, and glorified by all!

For this end then will he come, as well as to condemn the wicked: he will come to consummate the happiness of his saints, by discovering to them fully his own unveiled glory, and by putting upon them such a measure of his glory as their diversified capacities shall enable them to bear.]

INFER—

1. How studious should we be to obtain the knowledge of the Gospel—

[It cannot be too often repeated, that our salvation depends on our “obeying the Gospel of Christ:” yea, there is the greater necessity to repeat it, because men are so riveted to the idea, that morality is all. But before we suffer ourselves to be thus deceived, let us contemplate the inevitable consequences of yielding to that delusion: perish we must, as sure as God is true. Read but the text, and judge for yourselves. If it be the word of man, reject it; and suffer nobody to disturb your peace: but if it be the word of God, remember that neither you nor all the world can alter it. And let the recollection of what is there spoken dwell upon your minds, till it have brought you to the foot of the cross, and “determined you to know nothing but Jesus Christ, and him crucified.”]

2. How earnest should we be in diffusing the knowledge of the Gospel—

[If we have spoken strongly on this subject, we have done so, because we believe the declaration in the text, and are convinced that they who now deny or disregard it, will find it true to their cost. Does not then this earnestness become us? If you were in as imminent danger with respect to your bodily life, as you are with respect to your souls, should we not be inexcusable, if we neglected to warn you, and to warn you with all earnestness? Surely, if all ministers felt the importance of these truths, they would “cry aloud, and not spare.” If we had a due concern for the welfare of others, there would also be a greater readiness amongst us to go unto the heathen, and to shew unto them the way of salvation. Would a few trials or difficulties discourage us, if we considered the benefit that would accrue to our perishing fellow-creatures, or the recompence which we ourselves should in due time receive?

Beloved brethren, let us not fear the face of man; let us not regard a few scoffs or reproaches for the Lord’s sake; let us not be backward to endure hardness as good soldiers: but let us look unto the end of all things; when the state of all shall be fixed in perfect correspondence with their present characters and conduct, and every individual in the universe receive a just “recompence of reward.”]

MMCCXII

MEETNESS FOR HEAVEN DESIRED

2 Thess. 1:11, 12.

We pray always for you, that our God would count you worthy of this calling, and fulfil all the good pleasure of his goodness, and the work of faith with power: that the name of our Lord Jesus Christ may be glorified in you, and ye in him, according to the grace of our God and the Lord Jesus Christ.

VARIOUS are the offices of Christian love; but none more valuable than that of intercession. In all its personal efforts, it communicates only such benefits as a creature can bestow: but in its applications to God in the behalf of any one, it brings down all the blessings of grace and glory. We say not indeed that intercession must of necessity prevail to the full extent of the blessings asked, or for every individual in whose behalf they are solicited: but they do prevail to a far greater extent than we are apt to imagine: and we know of nothing wherein love can exercise itself so profitably, as in frequent and fervent supplications to God for the object beloved. St. Paul’s love was of no common cast: in fact, it knew no bounds: the sacrifice of life itself was welcomed by him, if it might but subserve the interests of immortal souls. In his prayers for them, there is a richness and fulness which marked at once the ardour of his mind, the depth of his knowledge, and the enlargement of his heart. No petition he could offer seemed sufficient to express the full extent of his desires. This appears in many of his prayers: and it is abundantly evident in that which we have selected for our consideration at this time.

Three things we must distinctly notice;

I. The great object which he desired in their behalf—

This was, that they might find acceptance with God in the day of judgment—

[Of that day he is speaking in the preceding context: and he declares, that a sweet “rest” in the bosom of their God will be the portion of all who have approved themselves faithful to him under all their trials. This is the “calling” of which he speaks, and which he so designates, because it is the object to which believers are called: “They are called unto God’s eternal glory by Christ Jesus.”

Of this calling he prays that they may “be counted worthy.” What is the import of this expression, may be seen in the foregoing context, where it evidently refers, not to any merit in man, whereby he shall be justified before God, but to that meetness for heaven which shall serve to illustrate and display the equity of the Judge in his final decisions. The day of judgment is appointed not altogether for the purpose of awarding to men their proper doom; (for that, in reference to the soul at least, is adjudged to every one at the instant of his death:) it is rather appointed for the displaying before the whole assembled universe the righteousness of God in his dealings with the children of men; on which account it is called “the day of the revelation of the righteous judgment of God:” and the description given of that day in the preceding context particularly presents it to us in that view. We say then, that “the being accounted worthy” of that calling refers to the meetness of the soul for the participation of it; and the petition thus expressed, must be understood to this effect: ‘I pray, that in the last day you may be found to have possessed such a character, to have maintained such a conduct in this world, as shall “be an evident token of the righteous judgment of God” when he shall assign to you the everlasting possession of “his kingdom” and glory.’

We have dwelt the more carefully on this, that we might cut off all occasion for mistake respecting the Apostle’s meaning in the text, throughout every part of which he most determinately marks the whole of our salvation as altogether of grace.]

Taking the petition then in this sense, we ask, Is it not such a petition as we are all concerned to offer both for ourselves and others?

[Who can reflect on the solemnities of that day, who can think of the discoveries which will then be brought to light, and the unexpected sentences that will be then awarded, and not earnestly desire, both for himself and for all who are dear to him, that the sentence which God shall pass on them may be one of approbation, and not of condemnation? I pray you, brethren, lay to heart this infinitely important subject; and never cease to pour out your souls before God, that you and yours may find acceptance before him in that day — — —]

In his further petitions for this object, he specifics,

II. The means by which he expected it to be accomplished—

[He considers the work as altogether of grace, in its origin, its progress, its consummation. God, in his infinite “goodness,” has ordained that his people shall possess such a measure of piety, as shall render them fully meet for the enjoyment of his presence and glory in the eternal world: and in reference both to the persons who shall possess it, and the measure in which they shall partake of it, he has exercised “his good pleasure,” disposing of all according to his own inscrutable purposes, and the eternal counsel of his own will. This good pleasure the Apostle desired might “be fulfilled in them” by the mighty working of God’s power, calling forth into activity the faith he had bestowed, and giving it a more transforming efficacy upon their souls.

It is in this way, and this way alone, that the divine life is carried on and perfected. It is by the production of faith in the soul that the soul begins to live: it is by the exercise of that faith that the soul is enabled to do and suffer what God requires: and it is by the augmentation of that faith that the soul is perfected after the Divine image. It is faith which realizes the things that are invisible to mortal eyes, and gives to futurity a present existence. It is the one principle in the soul, by which all its energies are called forth, and all its efforts are made effectual. The whole eleventh chapter to the Hebrews proves and illustrates this; and shews with what wisdom, as well as piety, the Apostle poured out his supplications before God.]

We shall not wonder at his desiring this great object, if we notice,

III. The end which he foresaw was to be accomplished by it—

Then “will the name of our Lord Jesus Christ be glorified in them”—

[Even in this world he is glorified in and by his saints, as he himself has expressly declared. But the Apostle has respect rather to that day, wherein Christ will “come to be glorified in his saints, and to be admired in all them that believe.” Verily he will then be glorified in them. In what bright colours will then the whole assembled universe behold the virtue of his sacrifice, and the efficacy of his grace, and his fidelity to all his promises! Of those that have been given him by the Father, not one will be lost: not one will be found to have been ever “plucked out of his handsi.” What hosannahs will resound to him from all the hosts of the redeemed, all singing, “To Him that loved us, and washed us from our sins in his own blood, and hath made us kings and priests unto God and our Father, to Him be glory and dominion for ever and ever; Amen!”

Then will the saints also be “glorified in him”—

[Already, as members, do they participate in the glory of their Head, “in and with whom they are already sitting, as it were, in heavenly places:” they may be considered also as already glorified in and with him, in that they are placed by him as a city set on a hill, and made both the salt of the earth, and the lights of a dark world. But in that day their glory will he complete: for they shall then be “like him,” even in his perfect image, and be acknowledged by him in the presence of his Father and his holy angels, as his peculiar people, the purchase of his blood, the fruit of his travail, the jewels of his crown. Then shall all that is his, be theirs: his crown, his throne, his kingdom, his glory, all will be theirs, their inalienable property, their everlasting possession.]

Then too will all the wonders of God’s covenant, and the purposes of his grace, be unvailed and complete—

[All will then be seen to have been “according to the grace of our God, and the Lord Jesus Christ;” between whom all was concerted from eternity: “The counsel of peace,” says the prophet, “was between them both.” What wonder will not the developement of these stupendous mysteries excite throughout all the regions of the blessed; and to what songs of praise will it not give rise, through the never-ending ages of eternity! — — —

Contemplate these things, the object desired, the means by which it was to be effected, and the wonderful ends to be attained by it; and this prayer will be found no less instructive to the mind, than it is reviving and refreshing to the soul.]

ADDRESS—

1. Those who have no experience of the things here prayed for—

[How many are at this moment ignorant of “the work of faith,” and of that “divine power” with which it operates in the soul! How many are altogether strangers to the idea of Christ being glorified in them, or their being glorified in him, or of the eternal purposes of God’s grace being displayed in them! Little have such persons known of true religion: they even “need to be taught the very first principles of the oracles of God.” O brethren, the Gospel is not such a meagre thing as you make it! it is a wonderful display of God’s mercy and grace in the redemption of a ruined world: and, wherever it is received aright, it will fill the soul with such views and such desires as are expressed in our text. Do not, I beseech you, continue ignorant of these things: for, if you know them not, or feel not their influence, how shall you stand accepted at the judgment-seat of Christ? It will be too late to commence your inquiries then: they must be begun now: yea, you must now glorify Christ by a life of faith in this world, if ever you are to be glorified with him in the world to come.]

2. Those whose prayers and intercessions accord with those of the holy Apostle—

[Doubtless there are many amongst you whose hearts go forth with the petitions in our text; and who shall ultimately experience all that our text unfolds. But, in order to this desirable end, we recommend to all to consider the strictness of the scrutiny at that day. Verily, the Judge, as he himself tells us, has “eyes like a flame of fire:” and he “tries the very hearts and reins, in order to give to every man according to his works.” It will be to little purpose to be “accounted worthy” by your fellow-creatures, if you he not so accounted by your God: and it must not be forgotten, that there are many who “have a name to live, whilst” yet, in reality, “they are dead.” O dread lest that should prove your state at the last: and be earnest with God in prayer, that he would “fulfil in you all the good pleasure of his goodness, and the work of faith with power.” Be satisfied with nothing short of this. Aspire after the highest possible attainments, that the Lord Jesus Christ may even now be glorified in you, and that your meetness for his glory may be conspicuous in the eyes of all. So shall your intercessions prevail for others also; and in that great day, when the secrets of all hearts shall be disclosed, you shall shine forth as the sun in the firmament for ever and ever.]

MMCCXIII

PROGRESS OF UNBELIEF

2 Thess. 2:11, 12.

For this cause God shall send them strong delusion, that they should believe a lie: that they all might be damned who believed not the truth, but had pleasure in unrighteousness.

THE Apostles, even as our Lord himself had done, spake of the day of judgment as near at hand. To individual souls it was so; because at the instant of our death our state is irrevocably and eternally fixed. But, as it respects the world at large, it was, and still is, far distant; there being many prophecies yet to be accomplished, previous to its arrival. The Thessalonian converts, interpreting too literally some expressions in St. Paul’s former epistle, had formed an expectation that the day of judgment was almost instantly to appear: the Apostle therefore, in this epistle, rectifies the mistake; and informs them that before that time there would be a most grievous apostasy in the Church, which would issue most fatally to the souls of all who should bear a part in it. It would originate in unbelief, and terminate in perdition.

The words which I have just read will lead me to trace the progress of unbelief; from its commencement, in the rejection of the Gospel, to its termination, in the destruction of the soul. When suffered to prevail, it leads to,

I. A wilful rejection of God’s mercy in Christ—

It is not from a want of evidence that men reject the Gospel—

[There is in the Gospel evidence enough to satisfy any candid inquirer. But men have an aversion to the truth. The Gospel requires of them a humiliation of soul, a renunciation of self-dependence, and a sanctity of heart and life, to which they are utterly indisposed. “They love darkness rather than light, because their deeds are evil” — — —]

Their rejection of it arises altogether from “an evil heart of unbelief”—

[The Gospel offers salvation, “salvation with eternal glory.” But, however desirous men may be of happiness, they will not accept it on the terms proposed. The truth is offensive to their pride, their worldliness, their carnal inclinations; and therefore they hate it. and will not receive it, even though, “if received ill the love of it, it would save them.”]

As the just punishment of this unfaithfulness, they are often left to experience,

II. A dereliction of God to judicial blindness—

Men, from love of error, often persuade themselves that it is truth—

[There are no persons more confident than those who reject the Gospel. some will pour contempt upon it, as foolishness: others will make it a stumbling-block, as opposing some opinions which they are determined to maintain. And so resolutely will both the one and the other exclude all light from their minds, that they will not only hold fast their delusions, but will really “believe their own lie” — — —]

To this delusion God himself will often “give them up”—

[“His Spirit shall not alway strive with man.” Both under the; Jewish and Christian dispensation, “he has given over to a reprobate mind” those who shut their eyes against the truth, and “did not like to retain him in their knowledge.” Nor can there be any thing more just, than that, if we determinately “join ourselves to idols,” he should say, “Let them alonee.”]

This sentence once passed, the obstinate unbeliever suffers,

III. A final abandonment to everlasting damnation—

The very thought of damnation is terrible in the extreme—

[Who can contemplate what is implied in that judgment, and not tremble at it? — — —]

Yet, to that shall the unbeliever be finally consigned—

[Plainly is this declared: and our blessed Lord commanded all his servants to declare it to the whole worldg. In truth, this is no other than the necessary consequence of unbelief: for the Gospel is the only remedy for the salvation of fallen man; and they who reject it have no other alternative than this. There is no medium between the salvation of the soul and its eternal condemnation: they who, through “love of unrighteousness,” disregard the one, must inevitably and eternally endure the other.]

INQUIRE then, I pray you,

1. What is your disposition towards the Gospel?

[Do not too hastily conclude that you love it: for if you love it, you cannot but hate and abhor every kind of unrighteousness; yea, and Christ himself must be precious to your souls. “Examine yourselves” by such tests as these, before you persuade yourselves “that you are in the faith:” and remember, that there is nothing more fatal, or indeed more common, than an ungrounded confidence. Many are “given over to a strong delusion; and so believe their own lie,” that they will never admit a fear of damnation, till they are left to endure it without a remedy.]

2. What are your prospects in the eternal world?

[If they who reject the Gospel are given over to damnation, need I say, what is the happy state of those who receive the Gospel? But, if I had the tongue of an angel, I could not adequately declare what salvation is. This however I can declare, that it is yours, it is yours infallibly, if you believe in Christ, and cast yourselves altogether on him. Nothing have you to fear, if He be yours: for “in him you have both righteousness and strength;” righteousness, to justify you before God; and strength, to fulfil his holy will. Look then to the Saviour, and you may regard heaven as yours. Look to the Saviour; and, as from Pisgah’s top, you may survey the promised land, and live in the sweet anticipation of all its blessedness and glory.]

MMCCXIV

THE SALVATION OF MEN TRACED TO ITS PROPER SOURCE

2 Thess. 2:13, 14.

We are bound to give thanks alway to God for you, brethren beloved of the Lord, because God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth: whereunto he called you by our Gospel, to the obtaining of the glory of our Lord Jesus Christ.

MUCH as the heart of man rises against the doctrine of election, it must be confessed that it occurs very frequently in the Holy Scriptures; and therefore it ought not to be passed over in silence: and, if the advocates of that doctrine would be contented to state it as the Holy Scriptures state it, and to give it only that measure of prominence which it bears in the inspired writings, I cannot but think that much of the prejudice against it would subside. It is true, that nothing but deep humility of mind can ever lead a man so to acquiesce in it as to approve of it in his soul, and to adorn it in his life. But where that humility exists, as it did in the Apostle Paul, the doctrine will be most grateful to the soul, and will form a ground of most unfeigned praise to Almighty God. The Apostle is contrasting the state of the Thessalonians with that of many who should, at a future period, arise in the Church, whose presumption would know no bounds, and who, for their impiety, would be given over by God to final impenitence. Whilst those transgressors were doomed by God to everlasting misery, the Thessalonian converts were ordained to eternal life, having been from the beginning chosen of God to salvation, and having been in time called to the enjoyment of it through the ministry of that Gospel which the Apostle preached. For them therefore he gives thanks, as indeed he was bound to do, since it was a mercy that called for the devoutest praises and thanksgivings, from themselves and from all others in their behalf.

The grounds of his thanksgiving are,

I. Their election of God to the blessings of salvation—

In his thanksgiving he distinctly specifies,

1. The end to which they were elected—

[It was “salvation,” even “the salvation that was in Christ Jesus with eternal glory.” It was not to the means of salvation merely; for many enjoyed the means of salvation, on whose behalf he could not give thanks, yea, on whose account “he had continual heaviness and sorrow in his heart:” it was to salvation itself, with all its inconceivable and everlasting blessings that they were chosen; and this too, not merely from the beginning of the period when the Gospel was preached to them, or that they began to listen to it, but “from before the foundation of the world.”

From hence it appears, that there is, and ever has been, “a remnant according to the election of grace,” unknown indeed to man, but known to God, and from all eternity given by him to his Son, to be the purchase of his blood, and the partners of his glorye.]

2. The means by which that end is to be attained—

[The great argument against the doctrine of election is, that if we are elect, we shall be saved, even though we live in all manner of sin; and that if we be not elect, we cannot be saved, even though we live the most holy and blameless life. But that argument, especially the former part of it, is most effectually answered; for God has ordained the means as well as the end: and he has ordained the end no otherwise than by and through the appointed means. God decreed to add fifteen years to the life of Hezekiah: but did this supersede the necessity of his subsisting by daily food? Yet the use of food is not so inseparably connected with the animal life as holiness is with the life of the soul: for Elijah lived forty days, and Moses twice forty days, without food; and God, if he had pleased, might have supported Hezekiah fifteen years without it: but he cannot save a man without holiness, because he has declared he will not; and “he cannot lie,” “he cannot deny himself:” and therefore to expect to attain salvation in any other way than that which is here ordained, is to expect from God what he has never promised, and what, so far from having ever ordained, he has ordained shall never come to pass: for “without holiness no man shall see the Lord.”

God had chosen them to salvation “through sanctification of the Spirit.” Sanctification is necessary for the enjoyment of heaven. Heaven would afford no happiness to an unsanctified soul. The presence of a holy God would inspire nothing but terror: and an unintermitted engagement in holy exercises would be an insupportable burthen to one who had no taste for them. God therefore has connected sanctification with salvation, in order that the soul on its exaltation to glory may possess a mcetness for the enjoyment of it. And, that his people may be sanctified he sends down his Holy “Spirit” into their souls; and, by the same power whereby he raised the Lord Jesus Christ from the dead, raises them from the death of sin unto the life of righteousness. Thus by transforming them into his own image, he fits them for his glory.

Further; he had chosen them to salvation “through a belief of the truth.” It is by faith, and by faith alone, that we apprehend the blessings of salvation. By faith we lay hold on the promises of God: by faith we become united to Christ: by faith we bring down from Christ all those supplies of grace which are necessary for us in this state of warfare. We should fall and perish instantly, if we were not armed with “faith, as our shield;” and “hope, as our helmet;” and “the word, as the sword,” whereby the Spirit of God enables us to inflict a deadly wound on our enemies. It was by holding fast the written word, that Jesus triumphed over Satan in the wilderness: and by a constant reliance on the word are we also to overcome him. Hence God had ordained for them, as he has for all his people, that they shall attain salvation “through belief of the truth.”

Thus are faith and holiness inseparably connected with salvation; and to them are men elected, as much as to salvation itself: so that to hope for heaven in any other way than through a perseverance in these, is an unwarrantable presumption, and will only deceive our own souls.]

Whilst the Apostle traces thus all the blessings of salvation to God’s electing love, as their true and only source, he reminds his Thessalonian converts of,

II. Their effectual calling by his ministry to a participation of them—

It is by the word that God imparts his blessings to the souls of men—

[It is by the word that God acts. As far as his providence concurs in the salvation of men, it is only in subserviency to the word. The word is “the rod of his strength,” by which all the wonders of his grace are wrought. Miracles gave credibility to the testimony which Christ and his Apostles bore: but it was the testimony itself, as applied by the Holy Spirit to the soul, that wrought effectually upon the hearts of men. And in all ages it is the same word, either read or preached, that is effectual to convert them to God. Hence the Apostle reminds the Thessalonians that, notwithstanding they were from eternity chosen of God to salvation, they were “called” to the possession of it through the ministry of the Gospel which he had preached unto them.]

Wherever that word is received aright, it will operate effectually to the desired end—

[Thus it had wrought on the Thessalonians: it had “turned them from idols to serve the living God.” And thus it will work on all who cordially embrace ith. “It is quick and powerful, and sharper than any two-edged sword.” “It is mighty to the pulling down of all the strong-holds of sin and Satank.” “It invariably accomplishes that which God has pleased, and prospers in the thing whereunto he has sent it.” It is the instrument whereby God fulfils his eternal counsels in the conversion of men. When the time fixed by him for the bringing home of his wandering sheep is arrived, “he apprehends them” by his wordm, and brings them home with power to his fold, constraining them by his grace, and “making them willing in the day of his power.” This is his invariable process towards them: “Whom he has predestinated, those he first calls, and then justifies, and then glorifieso:” he brings them not to the profession of the Gospel merely, but “to the obtaining of the glory of our Lord Jesus Christ.”]

ADDRESS—

1. Those who have never yet obeyed “the Gospel call”—

[Who these are may be easily ascertained: they have been “called” to a “belief of the truth,” even such a belief as should lead them to rely entirely upon the Lord Jesus Christ for salvation; “and to the sanctification of the Spirit,” even such a sanctification as should progressively transform them into the Divine image in righteousness and true holiness — — — and, if you have not these marks upon you — — — you are the persons whom I now address.

Say not ye, ‘I am not of God’s elect, and therefore I cannot help myself.’ No; ye shall not thus cast the blame of your condemnation upon God. Who has told you, that you are not of God’s elect? Who has searched the book of God’s decrees, or been told by God that your name is not inserted there? Then you have no right whatever to conclude that you are not elect of God, or to make his supposed decrees any excuse for continuance in sin. On the contrary, I am authorized by Almighty God to declare, that “he is not willing that any should perish, but that all should come to repentance and live.” “He would have all men to be saved, and to come to the knowledge of the truth.” He even confirms this truth with an oath: “As I live, saith the Lord God, I have no pleasure in the death of a sinner, but rather that he turn from his wickedness and live. Turn ye, turn ye from your evil ways; for why will ye die, O house of Israel” The truth is, as our Lord informs us; “Ye will not come unto me,” saith he, “that ye might have life.” “Him that should come unto me I would in no wise cast out.” Know ye then that the fault is yours, and not God’s. Our Lord complains over you, “How often would I have gathered you, even as a hen gathereth her chickens under her wings, but ye would not!” Yes; whatever excuses you may now make from the doctrine of election, your mouths shall be stopped in the day of judgment: “I would, but ye would not.” Do not reply, that, till God has given you his grace, you cannot come to Christ: for, if you would only attempt in faith to stretch out your withered hand, in the very attempt he would enable you to do it. Now then, in the name of Almighty God, I call you to him, and invite you to receive freely at his hands all the blessings of salvationu — — — And, if ye will not obey the call, your blood shall be upon your own heads.]

2. Those who through grace have obeyed the call—

[Remember, brethren, “who it is that hath made you to differ.” Ye are “beloved of the Lord.” “Ye have not chosen him; but he has chosen you, and ordained you that you should go and bring forth fruit; and that your fruit should remainy.” “Ye love him because he first loved you:” “He loved you with an everlasting love; and therefore with loving-kindness hath he drawn youa.” “He loved you,” not for any good that he either saw, or foresaw, in you; but simply of his own will, “because he would love you.” Say then, whether ye have not reason to thank your God; or rather, whether your every breath should not be an effusion of praise?

But forget not that the path by which alone you can arrive at your desired home is that of faith and holiness. This is the king’s “highway,” by a patient continuance in which you are to “obtain the glory of our Lord Jesus Christ.” “Hold last then the faith without wavering;” and pray constantly to God for fresh “supplies of his Spirit,” that you may be sanctified throughout, and “be changed into his image from grace to grace, and from glory to glory.” Meditate deeply and continually on his word, and treasure it up in your hearts, that you may be “sanctified by the truth:” and ever remember, that to the very last it is by the word that the Lord Jesus Christ will perfect his good work within youe. Thus, whilst “those who loved unrighteousness, and were therefore given over to a delusion to believe a lie,” are left to the “damnation” which their own sins have merited, you shall have all the purposes of God’s electing love completed in you, and shall spend an eternity in singing praises “to Him who loved you, and washed you from your sins in his own blood, and hath made you kings and priests unto your God for ever and ever.”]

MMCCXV

GOD OUR BENEFACTOR

2 Thess. 2:16, 17.

Now our Lord Jesus Christ himself, and God, even our Father, which hath loved us, and hath given us everlasting consolation and good hope through grace, comfort your hearts, and stablish you in every good word and work.

IN reading the epistles of St. Paul, we cannot but be struck with the devout and grateful manner in which he introduces, at all times, the mention of Jehovah’s name. He almost invariably combines with it some of those perfections which God has displayed in the Gospel of his Son; and expatiates upon them, either as the theme of his adoring gratitude, or as the foundation of all his hopes. And not unfrequently does he unite the Lord Jesus Christ with the Father, as equally entitled to our adoration with the Father himself, and equally deserving our entire confidence. In the passage before us, both these things are conspicuous: and, that we may bring them clearly before you, we shall endeavour to shew,

I. What a Benefactor we have—

Hear what “God, even our Father, has done for us”—

[Desperate, even as the state of the fallen angels, was the state of man, through the fall of Adam — — — But God, “who passed by the angels that sinned,” was pleased, of his unbounded mercy and grace, to make provision for the recovery of man, by the gift of his only-begotten Son, to die in his place and stead — — — In truth, “he loved us with an everlasting love;” and, in due season, called us, by his grace, to the knowledge of his dear Son, and enabled us to believe in him; and thus “gave us a good hope” of re-possessing the inheritance which we had forfeitedb — — — O what “consolation” does this afford us! Verily, it is “strong consolation,” yea, and “everlasting consolation” too: for not only will it abide with us under all possible afflictions — — — but, when all the things of time and sense shall have passed away, and been utterly forgotten, it shall remain for ever, with unabated vigour, on our souls — — —]

But in all this “the Lord Jesus Christ himself has also borne his part”—

[He willingly undertook our cause; and never ceased from his labours, till he could say, “It is finished.” Truly he “loved us, and gave himself for us:” and, by the operations of his grace upon our souls, and his promises that “none shall ever pluck us out of his hands,” he has “made us to abound in hope through the power of the Holy Ghost, and has filled us with all joy and peace in believing.” Whilst, therefore, we make our acknowledgments to God the Father, we must with equal gratitude trace all our blessings to his only dear Son, by whose transcendent merits alone, and through whose almighty agency, they all flow down unto us — — —]

In this intercessory prayer to our heavenly Benefactor, we see,

II. What benefits we may yet further hope for at his hands—

We are yet exposed to many trials, and to great dangers; and shall be so, as long as we continue in the body. But “God will never leave us nor forsake us.” On the contrary, his past benefits are a pledge and earnest of future blessings, to the utmost extent of our necessities. He will, under all the circumstances that can ever occur, impart to us,

1. Comfort—

[We carry about with us, and shall to our dying hour be oppressed with, a body of sin and death; such as made St. Paul himself to exclaim, “O wretched man that I am!” — — — Nor can we hope to be freed from the assaults of Satan, even such as Paul complained of, when, with repeated cries, he implored the removal of “the thorn in his flesh,” which so sorely pained him — — — But the same “God who comforted him will comfort us with similar consolations;” and, “if our afflictions abound as his did, will make our consolations to abound also.” And so effectual shall these be, that we shall be enabled to “glory in our tribulationsg,” and even to “take pleasure in our infirmities and distresses” — — —]

2. Stability—

[To serve the Lord with steadfastness and fidelity, in the midst of all the difficulties which we have to encounter, is no easy matter. But “God is able to hold us up: and we shall be upheld,” if we simply rely on him. Yes; “God is faithful to his promises; and he will stablish us, and keep us from evilk;” and enable us to maintain our integrity before him, both in word and deed — — —

And here let me observe, that it is not from “God the Father” only that we may hope to obtain these benefits, but from “the Lord Jesus Christ also, whom the Apostle frequently unites with the Father, as equally the object of our worship, the source of our blessings, the rock of our dependence.” If we “be strong, it must be in the Lord Jesus Christ, and in the power of his might.” “His grace,” under whatever circumstances, “shall be sufficient for usn:” and if we trust in him, we may confidently say, “I can do all things through Christ, who strengtheneth me” — — —]

APPLICATION—

In all your addresses, whether for yourselves or others, at the throne of grace, look to God,

1. With adoring gratitude—

[It is not possible that you should be in any state, wherein this frame of mind is not called for — — — And think what boldness the recollection of God’s undeserved love and unbounded mercies will give you, in your addresses to him — — — Truly, if you had but the slightest sense of what God has already done for you, you could not but find your hearts enlarged towards him; and would “open your mouths wide,” whensoever you came into his presence — — —]

2. With humble confidence—

[See how God the Father, and God the Son, and I may add too, God the Holy Ghost, have concurred in all that has already been vouchsafed unto you. For, whether the Father or the Son confer the benefit, it is by the Holy Spirit that it is imparted to you — — — And with such benefactors, each pledged to the other, by an everlasting covenant, to bestow on you whatsoever shall most conduce to your welfare, what can you want? Verily, you shall want no manner of thing that is good. Only cast all your care on your reconciled God in Christ Jesus, and you shall find, to your comfort, that “he is able to keep you from falling, and to present you faultless before the presence of his glory with exceeding joy.”]

MMCCXVI

THE SPREAD OF THE GOSPEL

2 Thess. 3:1.

Finally, brethren, pray for us, that the word of the Lord may hare free course, and be glorified, even as it is with you.

THE light of the material sun is hailed and welcomed by every nation under heaven: but how much more is the light of the Sun of Righteousness to be desired! If the one be necessary for our comfort in this life, the other is necessary to guide us in the way to life eternal. Hence the Apostle not only laboured to spread the Gospel himself, but endeavoured to interest all the Lord’s people in its behalf; that by their united supplications they might obtain from God whatever should conduce to its establishment in the world.

In this request of his we see,

I. What we should desire for the word of God—

1. That it should “have free course”—

[It is surprising that any should be averse to the circulation of the Scriptures; or should be jealous of the Scriptures, unless accompanied with human compositions to forestall and determine the judgment of the reader. What is this but to supersede the use of that judgment which God requires us to exercise? yea, what is this, but to return to popery? The Papists locked up the Scriptures in an unknown tongue, and forbad the laity to read them; and sent forth among the people small portions of them only, and counteracted those portions by the most erroneous comments and grossest superstitions. Far be such conduct from Protestants: freely have we received, and freely we should give: nor should we relax our efforts to disseminate the Scriptures, till every human being shall have them in his possession, and be enabled to read in his own native language the wonderful works of God.]

2. That it should “be glorified”—

[What is implied in this expression, we are at no loss to determine. We have only to see how it was glorified “with them,” i.e. the Thessalonian converts, and we have the perfect model of its being glorified amongst ourselves.

In two ways is the word of God glorified; first, in the conversion of sinners; and, next, in the edification and salvation of saints.

How the Gospel wrought to the conversion of the Thessalonians, we are distinctly informed: they received it, “not as the word of man, but as the word of God:” it “came to them, not in word only, but in power:” and by it “they were turned from idols to serve the living God” — — — Similar effects were produced by it in other churchesc — — — And who must not confess that the word is glorified when such wonders are wrought by it? — — — But that it is so, is expressly affirmed by the voice of inspiration itself.

Nor was the Gospel less powerful for their continued edification. This was greatly advanced among them, as the Apostle himself testified — — — Yet nothing but the pure word of God was, or could be, effectual for this endf. As the rod of Moses wrought all those miracles in Egypt and the wilderness, so was the Gospel “the rod of God’s strength:” and in the production of such miraculous events, both the word itself, and God in it, were greatly glorified: nor is it possible to see such effects yet produced in the hearts and lives of men, without acknowledging, that “he who hath wrought them to the self-same thing is God” — — —]

Let us next inquire,

II. How that desire is to be obtained—

The Apostle speaks of himself and all his fellow-labourers, as instruments whereby the Gospel was propagated throughout the world. And the same is true of ministers in all succeeding ages, even to the present day: they are God’s ambassadors to a rebellious world. But the prayers of God’s people are no less necessary than the efforts of his ministers: for it is God alone that can give effect to any exertions; and it is prayer alone that can interest him in our behalf—

[It is God alone that can raise up ministers, or fit them for the work — — — Hence we are directed to “pray that God would send forth labourers into his harvest.”

It is God alone that can open places for them to labour in. Men universally of themselves reject the Gospel: but when God opens a door for his servants, no attempts of his enemies can shut it

It is God alone that can give success to their endeavours. That same divine power, which first opened the understandings of the Apostles, must open the hearts of others to attend to them — — — And then only does the word effect any radical change in men, when it comes “in demonstration of the Spirit, and of powern.”

Hence St. Paul so earnestly entreated the prayers of the Thessalonian Church, and yet more earnestly the intercessions of the saints at Home. God has in mercy made his servants and his people mutually dependent on each other: the people being quickened by the exertions of their ministers; and ministers being strengthened by the prayers of their people: and thus the builders and the building are advanced together, and all are edified in love.]

We CONCLUDE this subject with,

1. A word of admonition—

[Many profess a reference for the Bible, and even display a zeal for conveying the Holy Scriptures to heathen lands, who yet make but little use of it for themselves. But this zeal for the good of others will never be admitted as a substitute for personal religion — — — Many of the religious world also, who study the Bible and profess to love the Gospel of Christ, are far from adorning that Gospel by holy tempers, and by heavenly lives — — — Let such persons look well to themselves; for “not he that saith Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of our Father which is in heaven” — — —]

2. A word of encouragement—

[Let any one see what was effected in the days of old by a few poor fishermen: and take courage to exert himself for God — — — The same power that wrought effectually in that day will concur with us — — — Let us not then despond, as though our weakness were any obstacle to success; for God will display his own power by means of it, and “ordain strength in the mouths of babes and sucklings.” Whether therefore we address ourselves to the translation of the Scriptures into foreign languages, or labour for the circulation of them at home, let us only implore help from God, and we shall not be permitted to “labour in vain, or run in vain.”]

MMCCXVII

ALL MEN HAVE NOT FAITH

2 Thess. 3:2.

All men have not faith.

IF we considered the condition of fallen man, and the merciful provision which God has made for him in the Gospel of his Son, we should think it impossible for any one, who heard the glad tidings of salvation proclaimed to him, not to embrace the offers of mercy, and to bless God for such a marvellous dispensation of his grace. But the fact is, that there is no other thing in the whole world so hated and despised as this very Gospel. Persons of every description combine against it. To the Jews it is a stumbling-block, and to the Greeks foolishness: and multitudes, even of those who profess to receive the sacred records as inspired, are found amongst the enemies of the Gospel: for, as the Apostle justly says, “all men have not faith.”

Let me,

I. Shew to whom this charge applies—

It doubtless comprehended, in the first instance, the Jews, who professed to believe in the One true God. And it also referred to those who, whilst they ostensibly embraced the faith of Christ, were, in reality, no better than hypocrites; deceiving others, and deceiving also their own souls.

Amongst those who have not faith, we may fitly number,

1. Infidels—

[The very term Infidel does, in fact, imply this. Not but that persons of this description would be grievously offended, if you should represent them as no Christians. Yet it is, in fact, their character: for, in holding up to derision the great truths of revelation, they shew, beyond all doubt, that they possess not the faith of Christ.]

2. Formalists—

[These take credit to themselves as having attained a high degree of righteousness. But, whilst they “go about to establish a righteousness of their own, instead of submitting to the righteousness of God which is by faith in Christ,” they shew, that they have no just views of the Saviour’s office, or of the salvation which he has wrought out for us by his own obedience unto death. The Gospel which they maintain is “another Gospelb;” and not that which Christ has revealed, and which his Apostles preached.]

3. Hypocrites—

[How many of these do we read of in the sacred records; men who, having “a form of godliness, denied the power thereof!” Of such St. Jude speaks; saying, “Clouds are they without water, carried about of winds; trees, whose fruit withereth, without fruit, twice dead, plucked up by the roots; raging waves of the sea, foaming out their own shame; wandering stars, to whom is reserved the blackness of darkness for ever.”]

If it be thought hard to say, of all these persons, that they have not faith, I will,

II. Adduce evidence in confirmation of it—

Amongst the persons that have been specified, not a few are “unreasonable and wicked men”—

[All of them will, more or less, unite in reviling and persecuting the Gospel of Christ. Though there is no other point in which they are agreed, they will stand together readily and harmoniously upon this ground. Who were greater enemies to the Gospel than “the false brethren” whom St. Paul enumerates among the catalogue of those who sought his life? That a profligate and abandoned rabble should seek to destroy him, we do not wonderf: but that “devout and honourable women” should lend themselves as instruments to persecute him, we should scarcely conceive, did we not know it as a fact recorded by the inspiration of God. But the truth is, that no persons under heaven are more adverse to the pure doctrines of the Gospel, and to those who preach it, than the self-righteous Pharisees. The conduct of Paul, previous to his conversion, fully evinces thish; and the experience of the Church, in all ages, bears witness to it.]

But the true believer is the very reverse of these—

[Compare him with the Infidel.—A man who believes in Christ cannot make the truths of revelation a subject of profane mockery: no; he reverences the word of God, and “trembles at it;” and is as much assured, as he is of his own existence, that every jot and tittle of it shall be fulfilled in its season.

Compare him with the Formalist.—The believer in Christ, so far from seeing any thing of merit in himself, is humbled in the dust, under a sense of his own demerit; and, renouncing utterly all dependence on himself, he looks for salvation simply and entirely through Christ alone.

Compare him with the Hypocrite.—The believer endeavours as much to fulfil the law, as if he thought he was to be saved by his obedience to it. Could he attain his heart’s desire, he would “stand perfect and complete in all the will of God.”

Compare him with the “unreasonable and wicked” Persecutor.—The true Christian has received “a spirit of love, and of power, and of a sound mind:” and, so far from wishing to obstruct the Gospel by an envious opposition to those who are more distinguished than himself, he esteems himself “less than the least of all saints,” and rejoices in all the good that is done by God’s most-favoured servants. Whether, therefore, we view the unbeliever as he is in himself, or as contrasted with a believing soul, the truth of the Apostle’s assertion will be placed beyond a doubt.]

APPLICATION—

1. “Examine carefully, whether ye be in the faith” — — —

2. Be careful, also, to shew “forth your faith by your works” — — —

MMCCXVIII

ST. PAUL’S BENEVOLENCE

2 Thess. 3:5.

The Lord direct your hearts into the love of God, and into the patient waiting for Christ.

IT might well be expected that the fundamental doctrines of our religion should be found, not only in passages whore the truths were expressly insisted on, but in others where they were casually introduced. Accordingly we find this to be the case respecting every important doctrine of the Gospel; but in none more than that which relates to a Trinity of persons in the Godhead. If we wished to convince an unbeliever, we should doubtless select such passages as most plainly contain the doctrine in question: but to confirm the mind of a believer, we should rather refer to places where it was only incidentally mentioned: because, if once we see that the idea was familiar to the minds of the inspired writers, and to the minds of those to whom they wrote, we have the strongest proof of which any doctrine is capable. Thus, in the passage before us, the Apostle meant only to express a benevolent wish on behalf of the Church at Thessalonica: but he expressed it in such terms as a person habituated to the doctrine of the Trinity would naturally use: he prayed that “the Lord (the Spirit) would direct their hearts into the love of God (the Father), and into the patient waiting for Christ.”

The point however to which we would direct your attention, is not so much the terms in which the Apostle’s wish is conveyed, as the objects and reasons of that wish.

I. The objects of that wish—

A very little observation of the world is sufficient to convince us, that “the love of God” is not the predominant passion of mankind; nor a preparation for Christ’s second coming their chief employment.

[Men in general are not so impressed with a view of God’s excellency, as to feel any love to him: much less have they obtained such an acquaintance with him, as to enjoy in their souls any sense of his love to them. Nor is there much of “the patience of Christ” to be found amongst them. To “deny themselves, and take up their cross, and follow him,” is a lesson which they have never learned. As for looking forward with comfort to the second coming of their Lord, and waiting patiently for it as the completion of their hopes and the consummation of their joys, they know it not. “Their affections are set on things below, rather than on things above;” and the acquisition of some earthly good is that which alone engages their attention — — —]

But to possess the state of mind described in the text, is essential to the Christian character—

[How can a man be a Christian, and not love his God? or how can he belong to Christ, and not resemble him, “who, for the joy that was set before him, endured the cross, despising the shame, and is set down at the right hand of the throne of God?” — — —]

Yet of ourselves we never shall, or can, attain to it—

[The heart is altogether averse to spiritual exercises; and turns away in disgust from the contemplation of those things which make for our everlasting peace. If we try to fix our minds on the love of God to man, or on the nature and extent of that obedience which we owe to him, or on the solemn account which we roust give of ourselves before him, we cannot long keep our attention to such subjects, nor can we get them suitably impressed upon our hearts — — —]

Hence St. Paul prayed, that the Lord, even the Holy Spirit, would direct the hearts of his people into that state—

[It is the province of that Divine Agent to give a right direction to the heartd — — — But his influence must be sought by prayer. Nevertheless God will hear also the intercessions of others in our behalf, and give us a supply of his Spirit in answer to them — — — In the full persuasion of this, St. Paul poured out tile benevolent aspiration which we have been considering.]

Such then were the objects of the Apostle’s wish; namely, that the Thessalonian Christians might experience more deeply the truths they professed. Nor are we at any loss to state,

II. The reasons of it—

Among the most important of these were doubtless the two following: he knew that the attainment of such a state was,

1. Highly conducive to their present happiness—

There is a most absurd prejudice against religion, that it tends to make persons melancholy. That some religious persons are inclined to melancholy, is true enough: but it is not true, that religion makes them so. In all human probability they would have manifested the same disposition (as thousands of others do) if they had never known any thing of religion. As far as religion is concerned, it is from erroneous and distorted views of religion, and not from any just apprehensions of it, that they are rendered melancholy. Where, in all the word of God, do we find this effect ascribed to religion, or arising from it? Peter wept bitterly, and Judas hanged himself: but was it religion, or sin, that was the occasion of their sorrows? not religion surely, but sin. Religion was a balm to Peter, and kept him from despair; and it was Judas’s want of religion that drove him to suicide.

But the truth is, that men make this a mere pretext to reject religion; they do not really, in their hours of sober reflection, think that religion has any such tendency. Where will he found a man in the whole universe who really thinks that love to God, or a sense of God’s love to him, would make him less happy? — — — Where is there one who really believes that an habitual preparation for death and judgment would make him less happy? — — — Nay, where is there one who does not in his heart envy a truly pious character, and entertain the secret wish, O that I might be found in that man’s place at the day of judgment! — — —

The Apostle knew that the graces which he desired for the Thessalonian Christians would make them truly happy both in life and death. He knew it from the universal tenour of the Holy Scriptures — — — and he knew it from his own experienceg — — — and therefore he prayed the Lord to direct their hearts to the attainment of them.]

2. Indispensably necessary to their eternal welfare—

[What is a Christian without the love of God? What pretensions has he to the name of Christian? — — — or how can he call himself a disciple of Christ, who has no delight in following his steps, or in looking forward to his future advent? What an appearance will such an one make at the tribunal of his Judge! Will he not be ashamed before him at his coming? Has he any reason to think that the God whom he never loved, will love him? or that the Saviour whom he never served, will say to him, “Well done, good and faithful servant?” Whatever they may say to the contrary, the careless world have their misgivings even now; they have a secret fear that God will put a difference between those who served him and those who served him not — — — On this subject St. Paul had no doubt — — — and therefore, “knowing the terrors of the Lord, he both persuaded men” to seek these necessary attainments, and implored of God to communicate to them all needful supplies of his Spirit and grace.]

APPLICATION—

Permit me now to express the same benevolent wish respecting you—

[We have no wish to proselyte men to a party, or to lead them into any enthusiastic notions or pursuits. All we desire is, that they should love that God who has so loved them, and be found patiently waiting for the Bridegroom when he shall call them to the marriage. And, I ask, is this unreasonable? Is it any thing more than what I ought to wish; or than you yourselves either do, or will soon, wish for yourselves? — — — Be not offended, then, if we express this wish: be not offended, if we urge upon you what we know will tend so much to your present happiness, and what we are assured is necessary to your happiness in the future world — — —]

Let me also request that you will adopt this wish for yourselves—

[Surely I shall have spoken to good effect, if only one amongst you all shall be stirred up to pray for himself, “Lord, direct my heart into the love of God, and into a patient waiting for Christ.” Happy will it be, if any of you begin to wish that you had loved God, and that you might from this time become objects of his favour. Happy will it be, if any of you begin to say, ‘I will take up ray cross and follow Christ: I will follow him without the camp, bearing his reproach. He died for me; O that I might have grace to live and die for him! He is coming to judge me; O that I might be ready for his appearing, and give up my account to him with joy and not with grief!’ — — — Cultivate these desires: beg of God to stir them up in your hearts by his Holy Spirit: and when you have attained a measure of this grace yourselves, cultivate it to the utmost in the hearts of others.]

MMCCXIX

THE DESIRABLENESS OF PEACE

2 Thess. 3:16.

Now the Lord of peace himself give you peace always by all means.

CONTENTIONS too naturally spring from our corrupt nature, the fruitful parent of every thing that is evil. There are indeed occasions when it is necessary to act in a manner that seems not pacific; and that too even towards those who call themselves the Lord’s people: if, for instance, any member of a Christian society were notoriously defective in any one brunch of moral duty, and persisted in his misconduct notwithstanding the remonstrances of those who were both authorized and qualified to advise him, it would be necessary to cut off such a corrupt member from the Church, and to cease from all needless or familiar intercourse with him, till he had repented of his wickedness. But these are only extreme cases, where milder means will not avail. As a general rule, we should strive to the utmost to walk in peace both towards those who are without, and them that are within, the Church: the disposition of our hearts should exactly accord with the desire contained in the words before us.

The expressions in the text being general, it is not necessary to limit them to one particular point: we shall therefore take them in the most comprehensive sense as relating,

I. To nations—

[No language can fully express the miseries of war: it turns mankind into ferocious beasts, that seek only to overpower and destroy each other. It spreads desolation over whole countries. It cuts off thousands, and ten thousands in a day; and turns that into an occasion of joy and triumph, which ought rather to overwhelm us with distress and anguish. Even those who are not actively engaged with the enemy, are yet no light sufferers through the burthens which are imposed to support the war, and through the loss of near and dear relatives. Peace is, under God, the remedy of all these evils: not that it can ever repair the losses that have been sustained; but it prevents the progress of these evils, and restores to the world those friendly and commercial relations which war had interrupted. O that the governors of all nations did but know how to appreciate this invaluable blessing!

But whence can this blessing be obtained? It should seem that the termination of war depends wholly on the will of the contending parties. This indeed is true in some sense: but who shall make them willing? who shall put an end to their ambitious or vindictive projects? None but he, “in whose hands are the hearts of kings, and who turneth them whithersoever he will:” he alone can “break the bow, and cut the spear asunderd.” He who in righteous displeasure has “vexed us with adversity by means of war,” he it is, even “the Lord of peace himself,” who has now caused the din of war to cease, and “given us peace in our borders.” O that he might give it us “always,” and dispose us to seek it “by all means!” Whatever be the terms on which the contending parties have agreed to compose their differences, there will be some found, probably on both sides, to complain of them as below their just expectations. But it were better far to make sacrifices for peace than to persist in a destructive war: and better to exercise forbearance towards an offending enemy, than to precipitate a nation, without the most imperious necessity, into a renewal of such bloody conflicts. Peace retained almost by any means, is preferable to the calamities of war.]

II. To societies—

[Scarcely is there any society of men on earth, where feuds and animosities do not awfully prevail. Nor is this true with respect to the unregenerate only, even in the Church of God itself disputes and divisions are too often found. But, O! how lamentable is it when the seamless coat of Christ is rent asunder: and the subjects of the Prince of Peace are engaged in mutual hostilities! Surely the most desirable of all blessings to any society whatever, and above all to the Church of Christ, is peace.

But here again recurs the question, Who shall so govern the sinful passions of men as to bring them into habitual subjection? Who shall impose such restraints on all, as to make them “prefer, not every man his own, but every man another’s good?” No human wisdom or power can accomplish so great a work. He alone who has united Jews and Gentiles in one body, and slain their enmity, can enable us to “preserve the unity of the Spirit in the bond of peace.” He engaged to make the wolf and the lamb to dwell together in love and amityi; and, when he shall see fit to exert his power, he will realize again what he once accomplished in Noah’s ark, and will unite the most contrary dispositions in the bonds of social affection.

Happy are the societies, the families, the Churches, that are governed by such a spirit. Happy indeed if they could “always” enjoy uninterrupted harmony! It is the interest of all the members of a body to forget, as it were, their own individual concerns, and to conspire together for the general good; all using for that end whatever means appear most suitable to the attainment of it. Is forbearance requisite? or friendly rebuke? or even the amputation of an offending member? Every one should be ready to do his part, whatever it may be, and, by his individual exertion, to promote to the utmost the peace and welfare of the whole body. As no means would be left untried for the extinction of flames that threatened the destruction of a city; so should none be omitted, that may secure from injury the union and happiness of mankind.

Let all of us then look to “the Lord of peace himself,” that by the influence of his grace these holy dispositions may be wrought within us; and that through the mighty working of his Spirit we may every one of us supply our part toward the compacting together of all the members, in order that the whole body may be edified in love.]

III. To individuals—

[Whatever be the state of the nation in which we live, or of the society in which our lot is cast, we are concerned at least to obtain peace in our own souls, and to preserve it “always by all possible means.” What can ever make us happy if our conscience be disquieted with a sense of guilt, and with apprehensions of God’s wrath? Or, “if God have given us quietness, who, or what, can make trouble?”

As far as respects inward tranquillity of mind, all are agreed in esteeming it the richest blessing, and in desiring to possess it. But the generality of men are lamentably mistaken with respect to the means by which it is to be obtained. Some hope to find it by dissipating all thoughts of the eternal world: some by silencing all the convictions of their conscience: some by abounding in the external duties of religion: and some by “healing their wounds slightly, and saying, Peace, peace, when there is no peace,” But true peace can never be obtained but from Jesus, “the Prince of Peacep.” He it is that has purchased it for his believing people; and that has left it them as his best legacy, saying, “Peace I leave with you; my peace give I unto your.”

But though this peace is the gift of Christ, we must seek it in the use of means. We must humble ourselves before him for the multitude of our offences; and turn from our transgressions with an unfeigned abhorrence of them. Above all we must view Jesus as making atonement for us, and as reconciling us to God by the blood of his cross. We must renounce all self-righteous methods of appeasing God’s anger, or of pacifying the clamours of a guilty conscience. We must trust in Jesus alone; and in him with our whole hearts: and when he has “spoken peace to our souls, we must no more return to follyt.” Then shall we have that “peace which passeth all understanding,” and enjoy it “always,” in life, in death, and for ever.

Let nothing then be esteemed painful that may be necessary for the acquiring or preserving of so rich a blessing; but let us seek it at the Lord’s hands, “always and by all means.”]

1 TIMOTHY

MMCCXX

CHARITY THE TRUE SCOPE OF THE GOSPEL

1 Tim. 1:5.

Now the end of the commandment is charity out of a pure heart, and of a good, conscience, and of faith unfeigned.

THE Gospel of Christ is thought by many to be a source of evil: and certain it is, that evils have not unfrequently followed in its train. But we must distinguish between two things, which are very often confounded; namely, the cause of evil, and the occasion of evil. There is not any blessing which divine Providence has bestowed upon us, which may not be an occasion of evil, if it be not used in the manner, and for the ends for which it was intended. Our corporeal and mental faculties may be all abused, for the production of evil; and all the fruits of the earth may be made subservient to the gratification of inordinate desire. This has happened in relation to the Gospel. Even in the primitive Churches, some, instead of delivering their divine message with the simplicity that became them, made it, in many instances, an occasion of promulgating their own vain and superstitious notions; thus administering to strife and contention, where they should have laboured only for the edification of souls in faith and love. St. Paul, in order to correct this, directed Timothy to protest against it, as an abuse of the Gospel; and to make it appear, that the Gospel was in no respect to be blamed for these evils; since, in its own nature, it tended only to love: “The end of the commandment is charity out of a pure heart, and of a good conscience, and of faith unfeigned.”

From these words I shall take occasion to shew,

I. What is the true scope of the Gospel, as contrasted with the use too often made of it—

The use too often made of it has been, to spread disputation and division—

[To such a degree did this evil obtain at Ephesus, that St. Paul, when going into Macedonia, was constrained to deprive himself of the comfort of Timothy’s society, in order that he, by abiding still at Ephesus, might charge the teachers to confine themselves to the great truths of the Gospel, instead of “giving heed to fables and endless genealogies,” as they were wont to do; “whereby they ministered to vain questions, rather than to godly edifying.” This lamentable evil prevailed also at Colosse; and, more or less, in all the Churches. Jewish converts would insist upon some favourite observances of their law, which was now abrogated and annulled: and the Gentile converts strove to blend with the Gospel the notions of their philosophers: so that the Apostle was constrained to guard the people against both the one and the other; bidding them to “beware, lest any man should spoil them through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ.”

In every subsequent age, the Church has been torn and rent with heresies of different kinds; so that, in fact, the history of the Church contains rather a record of successive contentions between different parties in it, than any account of practical and experimental piety. The smallest knowledge of ecclesiastical history will suffice to convince us of this deplorable fact.

And what is the state of things at this day? Is there any thing like unity in the Church of Christ? The seamless garb of our adorable Saviour is rent into a thousand pieces. On all the leading subjects of doctrine and of discipline, there is in the Church, not merely a diversity of sentiment, but a violent hostility; whole Churches anathematizing each other, and individuals ready to “bite and devour one another” as enemies to the public weal. Nor is this acrimony confined to those who differ on fundamental points, as Papists and Protestants: it obtains equally amongst those who are agreed in professing the reformed religion; and sets at a distance from each other the Calvinist and Arminian, the Churchman and Dissenter, as if there were no common bond of union for them in Christ Jesus. This is cast in our teeth by the Papist, from whom we have separated: and it lays a stumbling-block before the Jew; who, with some shadow of justice, says to us, “Call not on me to embrace your religion, till you are yourselves agreed what that religion is.”]

But the proper end of the Gospel is charity—

[“The commandment” of which the text speaks, is, by some, supposed to mean the law; and, by others, the particular injunction given by St. Paul to Timothy. But its connexion with “the pure heart, and good conscience, and unfeigned faith,” from which “the charity, which is its end,” proceeds, clearly shews, in my judgment, that it must be understood of the Gospel.

Now the end of the Gospel is love; its chief object being to bring man back again to the state in which he was originally formed, and to renew him after the image of God, whose name and nature is love. Fallen man possesses it not: he is by nature altogether selfish; and whatever stands in the way of self-gratification and self-advancement, he hates. Hence man universally opposes his fellow-man, as soon as ever a prospect opens to him of promoting his own interests, though at the expense of his neighbour’s welfare. In nations, whether civilized or uncivilized, this universally appears. The same is found in rival societies; yea, to such a degree does this malignant spirit operate, that it is a miracle if even a single family be found altogether united in love. But these malignant passions are mortified and subdued by the Gospel; according to that prediction of the Prophet Isaiah: “The wolf shall dwell with the lamb, and the leopard shall lie down with the kid; and the calf, and the young lion, and the fathng together; and a little child shall lead them.” In confirmation of this truth, we need only look to the day of Pentecost, and see what a change was wrought on the most malignant characters that ever disgraced our fallen nature: three thousand of them, who had but a few hours before concurred in shedding the Saviour’s blood, became all of one heart and one mind, and gladly surrendered all that they possessed, with a view to the welfare of the whole body. Not that the Gospel will prevent all difference of sentiment amongst men; for, constituted as the human mind is, and different as are the degrees of man’s information upon different subjects, it is not possible that all men should have precisely the same views, even of any subject, and much less of all; but it will induce a mutual forbearance, in reference to things that are dubious and non-essential; and will form all the variously-constructed members into one harmonious and compact body. And unless it have this effect, it leaves us without any hope of its ultimate and eternal blessings.]

It is of great importance, however, to be informed,

II. When that end may be said to be truly and properly attained—

The love here spoken of is not that which exists in the bosom of the natural man; nor is it that which is engendered by a party-spirit: it is a love formed by the Gospel, through the instrumentality of “a pure heart, and a good conscience, and of faith unfeigned.” Such is the account given of it in the text; and it is of importance to observe the order in which these words are introduced. “a pure heart” is first mentioned, as being the proximate cause of love: in the production of which, “a good conscience” operates as a more remote cause; whilst its primary cause, which sets the others in motion, is, “an unfeigned faith.”

These are the immediate effects of the Gospel—

[The Gospel, bringing home conviction to the soul, creates there “an unfeigned faith,” without which no one of its truths can be received aright. The faith that is insincere, like that of Simon Magus, will soon betray its worthlessness; nor can it ever prevail for the subjugation of our selfish propensities. But when the Gospel leads us to embrace the Lord Jesus Christ in all his offices, and to look for salvation through him alone, then it will bring with it “a good conscience,” purged from all sense of guilt, and filled with a peace that passeth all understanding. Thence will flow a purification of the heart from every thing that is “earthly, sensual, or devilish,” and a transformation of the soul into the Divine image. Only let a man so embrace “the promises” as to obtain peace with God, and he will instantly begin to “cleanse himself from all filthiness, both of flesh and spirit, and to perfect holiness in the fear of God.” Having a good hope that he is “accepted in Christ,” he will labour to purify himself, even as Christ is purel.”]

Then, through the combined influence of these, it works its destined end—

[The soul is, by nature, narrow and contracted: its desires both originate in self, and end in self. Self is its centre and circumference. The natural man will indeed assume, on many occasions, an appearance of generosity; but, of the “charity that suffereth long, and is kind; that envieth not; that vaunteth not itself; that doth not behave itself unseemly; that seeketh not her own, is not easily provoked, thinketh no evil: rejoiceth not in iniquity, but rejoiceth in the truth; that beareth all things, believeth all things, hopeth all things, endureth all things;” of that charity, I say, he knows nothing. But the Gospel expands the soul; filling it with a sense of the Saviour’s love, and stirring it up to a holy imitation of it; and bringing home to it, with irresistible force, this blessed truth, “If God so loved us, we ought also to love one another.” Thus, at the same time that it disposes the soul for love, it also forms love in the soul. It brings men into the closest union with the Lord Jesus Christ, and with each other in him, so as to make of all “one body in Christ.” All look to him as their common head; and all regard each other as members of the same mystical body; and, in consequence of that union, are penetrated with a love that is reciprocal and universal. The degree of affection that is experienced by them is unknown in the whole world besides. The union, that from thenceforth subsists between them, is so close, that nothing short of the union between Almighty God and his only dear Son can adequately describe it. This is what the Lord Jesus Christ himself has affirmed: “I pray for them, that they all may be one, as thou, Father, art in me, and I in thee, that they may all be one in us. And the glory which thou hast given me, I have given them, that they all may be one, even as we are one; I in them, and thou in me, that they may be made perfect in one.”

This, then, may suffice to shew us, not only what the true end of the Gospel is, but when that end may be said to be truly and properly attained: for it never is truly wrought in us, till we are brought into this union with each other in Christ, and are made to exercise the dispositions which must necessarily result from it.

That I may not be thought to have insisted too strongly on this matter, let me confirm it from the express declaration of an inspired Apostle; a declaration in which not only the same truth is maintained, but the very same process is accurately described. St. Peter, speaking to his believing brethren throughout all the world, says, “Seeing ye have purified your souls in obeying the truth, through the Spirit, unto unfeigned love of the brethren, see that ye love one another with a pure heart fervently.”]

Let me now ADDRESS a few words to you on the subject of the Gospel,

1. In reference to its primary operations—

[The peculiar process here described is not alike visible in all: in some it advances rapidly; in others with a more tardy step. But it must be found in all.

Brethren, see to it, that “your faith” in the Gospel be “unfeigned.” It must be such a faith as brings you, in penitential sorrow and utter self-renunciation, to the foot of the Cross; and causes you to “live altogether by faith in the Son of God, as having loved you, and given himself for you.” See to it, also, that you obtain “a good conscience.” There must not be a day or an hour in which you do not apply “the blood of sprinkling” to your souls: for it is by that only that “your conscience can be purged from dead works to serve the living God.” Take care, too, that your heart be purified from all “earthly, sensual, and devilish” affections. No evil whatever must be harboured in your bosom. The whole of your life must be occupied in “putting off the old man, which is corrupt according to the deceitful lusts; and in putting on the new man, which, after God, is created in righteousness and true holiness.” These things are absolutely indispensable: and if the Gospel produce them not in your souls, it is in vain for you to expect any blessing from it in the world to come — — —]

2. In reference to its ultimate effect—

[Never forget what is the great scope and end of all: it is not to save your soul from destruction, but to save your soul from sin. Heaven is a region of love; and no man could be happy there who has not been previously “rendered meet for it” in this world. He would be out of his element: he would have no delight in God himself, nor any sympathy with those who were around his throne. Away, then, with selfishness, and apathy, and party-spirit; and begin to realize a heaven upon earth. This is the way to fulfil the law; this is the way to adorn the Gospel; this is the way to answer all God’s purposes of love towards you. Remember this, then, I pray you. And as I am “charged of God to teach no other doctrine among youx,” so I must charge you, in the name of God, to receive no other amongst yourselves. You will find persons without number ready to obtrude upon you some matters of doubtful disputation; yea, and within your own bosoms you will find much to contend with that is contrary to love. But set the Lord Jesus Christ before you. See how love burned in his bosom, till “his zeal had even consumed him,” and till he had surrendered his life upon the cross. So grow ye up into him in all things: and as ye have been taught of God to “love one another, see that ye increase more and morez.”]

MMCCXXI

THE LAW GOOD, IF USED ARIGHT

1 Tim. 1:8.

We know that the law is good, if a man use it lawfully.

TO live under the government of laws that are wisely enacted and well administered, is a blessing of no ordinary kind. But the best of laws, if perverted to ends which were never contemplated by the legislature, may be made sources and instruments of the most grievous oppression. In like manner, even the law of God itself may be abused, and, through the perversion of it, be made injurious to the souls of men. Of this there is abundant evidence in the passage before us; where we find persons turning the Scriptures into an occasion of dispute; and occupying themselves with subjects which ministered to “vain jangling,” rather than to “edification in the faith of Christ.” This, however, afforded no just objection to the law itself; for that was good, and “must ever be good, if only it be used lawfully,” according to the ends for which it was given.

In confirming the Apostle’s assertion, I shall consider it,

I. In reference to the law which belonged exclusively to the Jewish people—

The Jewish dispensation itself was good, as being well adapted to the persons to whom it was given, and for the purposes for which it was established. God intended to keep the posterity of Abraham a separate and distinct people; and, in due time, to bring forth from them, and in the midst of them, the promised Messiah. For this end were ordinances given to them; even such ordinances, as, if observed, must prevent them from ever becoming blended with the other nations of the earth. Still, if this dispensation were regarded as of universal and perpetual obligation, its excellence would wholly disappear.

But, to speak more particularly of the whole Ceremonial Law, which formed the great line of distinction between them and others; this was good:

It was good, I say, if used lawfully—

[The ceremonial law was intended to shadow forth the mysteries of the Gospel, the privileges of the Gospel, the duties of the Gospel; and thereby to prepare men for the Gospel itself.

Does the Gospel hold forth to us the incarnation of our Lord Jesus Christ, and his substitution in the place of sinful man, and the reconciliation effected between God and man by the blood of his cross? Does it declare, that, by the operation of the Spirit of God upon the soul of man, the most polluted of sinners may be sanctified and saved? All this was shadowed forth by the special presence of the Deity in the most holy place; by the sacrifices offered upon the altar; by their blood sprinkled upon the mercy-seat; and by all the various lustrations and sprinklings which were appointed for the cleansing of the offerers, and of every thing connected with them. Even the offices of Christ were distinctly marked: as the Sacrifice, he bled, whilst, as the great High Priest, he offered up himself; and with his own blood he entered within the vail, there to offer up continual intercession in behalf of those for whom he died. The more this subject is prosecuted, the more excellent will that law appear, which so minutely exhibited every part of this mysterious dispensation — — —

The privileges too, that are enjoyed by means of the Gospel, are no less clearly marked. For here we see the offender transferring to his victim all his guilt; and liberated from the judgments to which, on account of his transgressions, he had been exposed. Whatever his offence had been, we see him bringing an appropriate offering, which God had promised to accept; and not only receiving a personal absolution on every different occasion, but annually, on the great day of atonement, having the pardon sealed on his soul, in common with every other offender in the whole nation.

Nor was he less instructed in the path of duty by this law which God had given him. The whole life of faith and holiness was here held forth to him. He was taught to approach his God on all occasions through a Mediator; to trust altogether to the blood of the sacrifice that was offered for him; and to expect the renovation of his soul through those very ordinances by which he was reconciled to God. The water which was sprinkled on him, in conjunction with the blood, taught him, that sanctification must be sought no less than pardon, and that those who obtained remission of their sins must henceforth walk in newness of life.]

Yet, if used unlawfully, its goodness was destroyed—

[Many there were who relied upon the outward act which had been prescribed, instead of looking, through the act, to Him whom it shadowed forth: many also put the observance of their ceremonies in the place of morality itself; laying a great stress on some trifling matter, whilst they disregarded the weightier and indispensable duties of “judgment, mercy, and faith.” Now, this was an abuse of the law, which was never intended for such ends as these. For “how could the blood of bulls and of goats ever take away sin?” or how could sacrifice ever be accepted in the place of mercyc? To make such an use of the law as this, was to “frustrate the grace of God, and to make the very death of Christ himself in vain.” Hence God himself, when he found how the law was perverted, spake of it in the most contemptuous termse. St. Paul also represents it as consisting of “weak and beggarly elements,” and as “disannulled on account of the weakness and unprofitableness thereofg.”]

Let us further consider our text,

II. In reference to the law; which, though given by God himself to the Jews, belongs equally to the whole world—

It is of the Moral Law that the Apostle principally speaks in my text: for it was that law which forbad all the different kinds of immorality which he proceeds to specify. And this law was not, so to speak, “made for the righteous,” but, as all human laws are, for the prevention of evil: and hence, with the exception of the fourth commandment, the whole Decalogue consists of prohibitions, rather than commands; and tells us rather what we are not to do, than what we are to do.

Now this law also is good, if used lawfully—

[It is good, in that it restrains us from the commission of evil, whether towards God or man. It is good, also, in that it shews how much sin has abounded in the world, and what reason we all have to humble ourselves on account of it. It is good, in that it points out to us the necessity of a Saviour, and leads us to welcome that Saviour to our hearts. Still further it is good, in that it directs us how to walk and to please God, when we have obtained mercy with him through his dear Son. These are the proper uses for which it was designed: and, when improved for these ends, we may well account it “dearer to us than thousands of silver and gold” — — —]

But, if perverted, even this also ceases to be good—

[True, in itself it is, and ever must be, “holy, and just, and good:” but, in its use, it proves an occasion of death to many souls. Many there are who seek to establish a righteousness for themselves, by their obedience to it. But to fallen man it never could answer any such end as this: and to attempt to make any such use of it, to set aside the whole Gospel, and to make void all that Christ has done and suffered for us, in this very way it proved fatal to millions amongst the Jews, and still becomes an occasion of death to millions amongst ourselvesm. If we will follow it as “a schoolmaster to bring us unto Christ,” it will prove an inestimable blessing to our souls: but if we will set it up against Christ, and found our hopes of salvation on our obedience to it, we shall despoil it of its true excellence, and make it only a stumbling-block to our eternal ruin.]

Having thus explained the Apostle’s assertion, I will now endeavour to point out the proper bearings of it, in a few REFLECTIONS.

1. How inexpedient is it for novices to dogmatize in matters of religion!

[It was in a way of reproof to such persons, that the Apostle uttered the words before us. There were some who “desired to be teachers of the law, whilst yet they understood not what they said, nor whereof they affirmed.” Now, such persons there are in the Church at all times: and, in fact, there are no persons more dogmatical than those who have espoused some favourite theory of religion; nor is there any subject whatever on which men express greater confidence than this. And what is the consequence? They are given to “vain jangling;” and all their conversation is on subjects which, when so treated, can never administer to “godly edifying.” Earnestly would I entreat all persons, and especially those who are but novices in religion, to remember, that they have yet much to learn; and that they need to be well instructed themselves, before they presume to make their own sentiments a standard for all around them.]

2. How absurd is it to condemn religion for the faults of those who profess it!

[The persons whom the Apostle reproved, had abused the law. But did the Apostle account the law itself responsible for them? No: he said, and said with confidence, “We know that the law is good, if a man use it lawfully:” and, if he use it unlawfully, it is he, and not the law, that is to be blamed. So, then, do I say in relation to religion itself. I will grant, that, amongst those who profess it, there are still many who are full of pride, and conceit, and uncharitableness, and a thousand other evils, just as there were in the Apostle’s days. But must religion itself therefore be condemned? As well might you condemn religion for Judas’ sake. Learn to judge righteous judgment. You do not condemn reason, because some pervert it in support of error, and assume to themselves the title of rational Christians: neither, then, should you think the less favourably of religion, because some, under its sacred guise, indulge unholy and injurious dispositions. If, indeed, it generated, or even sanctioned, any thing that was unholy, it might well be an object of reproach: but if it inculcate only what is good, then let it have the praise that is due unto it, and those who violate it bear the blame of their own ungodliness.]

3. How necessary is it to distinguish justly between the use, and the abuse, of that which is in itself good!

[The world is good, to one who makes the proper use of it: and therefore we are told to “use the world as not abusing it.” So the law is good, and the Gospel also, if used lawfully; and, as I have said, neither of them is to be condemned on account of the faults or follies of those who profess a regard for them. But you will ask, perhaps, What is the legitimate use of the Law? and what of the Gospel? I answer, The Law must be used evangelically; and the Gospel practically. Then will they subserve the best of purposes, and be instrumental in effecting all for which they have been given. But if the Gospel be not kept in view whilst we pay attention to the Law, we shall never attain the liberty of God’s children, nor ever possess the kingdom which he has prepared for us. So also, if we separate holiness from the Gospel, we shall lose all the benefits which the Gospel is intended to convey: for God has expressly ordained, “that without holiness no man shall see the Lord.”]

4. How desirable is it to make a just improvement of every word of God!

[As the law is capable of a right use, so is every word of God. We are not to take one part of the inspired volume, and to leave another; not to embrace one doctrine because it is agreeable to our minds, and to reject another because it offends our prejudices. Earnestly would I guard you against that. The law bids you, “Do, and live:” the Gospel says, “Believe, and be saved.” Set them in opposition to each other, and you will fall into a fatal error: but take the one in subserviency to the other, and all will be well. So would I say respecting many other points, which have been made grounds of controversy and contention for hundreds of years. Only let the different declarations of Scripture find their proper place, and be improved to their proper end, and numberless difficulties will vanish; and the whole system of divine truth will be found harmonious, even as the stars which move in their orbits. To a superficial observer, the various truths may appear to clash; but to one that is conversant with the design of God in them, they will all be found to promote his glory, and to advance the welfare of those who, with childlike humility, embrace them. I mean not to say that you are to take any thing without examination: for you are to “prove all things, and then hold fast that which is good.” But look for the practical use of every thing that the Scriptures contain, and then will you derive benefit from all, and have reason to bless your God for all.]

MMCCXXII

NATURE AND OFFICE OF THE GOSPEL

1 Tim. 1:11.

The glorious Gospel of the blessed God.

THE words which I have just read, being only an incomplete member of a sentence, without any definite sense, must be considered only as a motto to what I shall have occasion to advance, and not as a foundation whereon any statement is to be established. The Apostle is exhorting Timothy to check those false teachers, who, under a professed zeal for the Law, in reality undermined the Gospel: some, by insisting only on frivolous questions respecting the law; and others, by making it the ground of a sinner’s hope before God. All of these desired to be teachers of the law, whilst “they understood not what they said, nor whereof they affirmed.” The law, properly explained, was good, even as the Gospel itself: they were in perfect harmony with each other: for the Gospel condemned sin as much as the law itself could do, and inculcated holiness as strongly; and, in this view, it deserved that honourable appellation here given it, “The glorious Gospel of the blessed God.” In fact, the Law and the Gospel were one great whole; and, when viewed aright, contributed equally, though in different ways, to advance the honour of God and the welfare of mankind.

The law, with its proper and legitimate uses, I have, on a former occasion, considered. The Gospel is that to which I would wish to draw your attention throughout the present course: and, for the purpose of introducing it to your view, I have selected the very striking expression by which it is here characterized.

The Gospel is called, by the Apostle, “the Gospel of the grace of God;” because it reveals God’s purposes of love and mercy towards sinful man. He calls it also “the Gospel of salvation;” because, whilst it reveals a salvation from God, it imparts that blessing to all who truly receive it. But the designation given to it in the passage before us is preeminently grand and beautiful; and will properly lead me to take a view of the Gospel in all its boundless extent, and to mark in succession, its nature and office—its riches and fulness—its suitableness and sufficiency—its excellency and glory.

And may God of his infinite mercy so reveal it to our minds, and bring it home with efficacy to our hearts, that it may prove “the power of God to the salvation” of all who hear it!

To investigate the nature and office of the Gospel, will be sufficient to occupy us at this time.

To understand the Gospel aright, we must contemplate,

I. The state in which it finds us;

II. The provision which it makes for our deliverance from that state; and,

III. The means which it prescribes for our participation of its blessings.

I. The state in which it finds us—

Man is not in the state in which he was first created. He was formed at first, in the very image of his God; pure as God himself is pure; and perfect, according to his capacity, as God himself is perfect. But Adam fell; and his children, descending from him in his fallen state, could not but partake of his corruption: for the Scripture saith, “Who can bring a clean thing out of an unclean?” Now, to mark clearly and distinctly the condition of fallen man, is of the utmost importance; because the knowledge of that lies at the root of all true religion. The Scriptures declare it with the utmost simplicity: and, if we receive with humility the declarations of God respecting it, we shall gain an insight into the whole Gospel, which is, in fact, a provision of God for the necessities of man.

Now, there are two things which characterize the condition of fallen man; namely, guilt, and weakness: as the Apostle has said, “While we were yet without strength, in due time Christ died for the ungodly.”

Let us then contemplate these two points, the sin-fulness of fallen man, and his weakness.

Exceeding great is the depravity of our fallen nature. In every faculty of our mind we are corrupt; nor less so in every member of our body. Our understanding is dark; our will perverse; our affections sensual; our conscience partial; our very memory indisposed for the retaining of heavenly truths. And our bodies, being altogether under the influence of a depraved mind, are corrupt in all their parts; every member, instead of ministering unto holiness, being a willing “servant of sin, and an instrument of unrighteousness unto iniquity.” St. Paul not only states this, but accumulates a great number of passages of Holy Writ to illustrate and confirm his statement: and, with a most remarkable particularity, specifies our members, as it were from head to foot, as involved in the general calamity, and as contributing, according to their respective powers, to bring into effect every evil disposition of the mind: “We have proved,” says he, “both Jews and Gentiles, that they are all under sin: as it is written, There is none righteous, no, not one: there is none that understandeth; there is none that seeketh after God: they are all gone out of the way: they are together become unprofitable; there is none that doeth good, no, not one: their throat is an open sepulchre; with their tongues they have used deceit; the poison of asps is under their lips: whose mouth is full of cursing and bitterness: their feet are swift to shed blood: destruction and misery are in their ways; and the way of peace have they not known: there is no fear of God before their eyes.” And this description he gives in order to shew that “every mouth must be stopped, and all the world become guilty before God.”

With equal force the Scriptures mark the incapacity of man to restore himself either to the favour or the image of God. So far is man from being able to recommend himself to God, that “every imagination of the thoughts of his heart is evil, only evil continually.” Nor can he of himself return to God; since it is “God alone who can give him either to will, or to do, any thing that is goodh.”

I forbear to expatiate upon this; because, as I am anxious not to overstate the necessities of man, so I am desirous that all which I do state should be as far as possible in the words of God himself.

Yet I would observe, that this statement, brief as it is, ought to be well understood, and well considered: for, unless we clearly discern the necessities of man, we can never duly appreciate the provision which God has made for the relief of them. In truth, we cannot better understand the necessities of man, than by comparing his condition with that of the fallen angels. They, when they had contracted guilt, were unable to remove it; and, when they had lost the divine image in which they were created, were unable to restore it: and, having no provision made for them by God himself, they are left to endure the penalty of their transgression, in endless, irremediable misery. And I am not aware of even a shadow of difference between them and us in this respect, except so far as the sovereign grace of God, in which they found no interest, has interposed for us. I think this is the very truth before God; nor can I conceive that any one of a candid mind can entertain a doubt respecting it. But, if this were really felt, our work in establishing the truth of the Gospel would have no difficulties to encounter. It is the pride of the human heart which interposes the great obstacle to men’s reception of the Gospel. They are averse to see the extent of their necessities: they will contend for some remnant of goodness or power in themselves, that shall lessen their obligations to the grace of God. But let a man acknowledge himself as wholly and for ever lost, and then he will be prepared to hear of a Saviour, and to embrace the salvation that is provided for him in the Gospel.

II. What provision God has made for our recovery comes now, in the second place, to be considered.

Are we in a state of guilt? God has provided a Substitute and a Surety for us, in the person of his dear Son. Are we in a state of weakness? God has provided all needful strength for us, in the operations of his Holy Spirit. I might here enter at large into all the offices of Christ, as the Prophet, Priest, and King of his Church; and unfold all the offices of the Holy Spirit, who has undertaken to work in us the whole work of God, and, by his all-powerful influence, to “perfect in our souls all that concerns us.” But it is my wish to simplify everything; and to exclude from my discussion every thing which, however instructive, may have the effect of diverting the mind from the main object—the beauty and simplicity of the Gospel. Let us, then, limit our views of the Saviour and of the Holy Spirit to the two points which we have mentioned; and mark distinctly the way in which the one removes our guilt, and the other our weakness.

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