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THK

ENTIRE WORKS

REV. CHARLES SIMEON, M.A,

WITH COPIOUS INDEXES

PREPARED BY THE REV.

THOMAS IIARTWELL 1IORNE, B. D.

LONDON:

PlUNTtD HY KICHAUD CLAY, BKE AU-STRELT-HILL.

HOR^E HOMILETIC^:

DISCOURSES

(PRINCIPALLY IN THE FORM OF SKELETONS)

NOW FIRST DIGESTED INTO ONE CONTINUED SERIES,
AND FORMING A COMMENTARY

UPON EVERY BOOK OF

THE OLD AND NEW TESTAMENT;

II) WHICH IS ANNF.XFI).

AN IMPROVED EDITION OF A TRANSLATION OF

CLAUDE'S ESSAY ON THE COMPOSITION OF A SERMON.

IN TWKNTY-ONK VOLUMES.

BY THE REV. CHARLES SIMEON, M.A.

SENIOR FELLOW OF KING'S COLLEGE, CAMBRIDGE.

VOL. XVIII.

PHILIPPIANS TO 1 TIMOTHY.

LONDON:
H O L D S W O II T H AND BALL,

AMKN CORNER, PATERNOSTER ROW.
M DCCCXXXIII.

CONTENTS TO VOL. XVIII.

nljcmirse

Tut

subject.

Page,.

PHILIPP1ANS

21;}.-).

i. 0.

A Work of Grace . . .

2136.

i. 8 — 11.

Growth in Grace

2137.

i. 17.

Decision of Character recommended .

2138.

i. 18.

Preaching of Christ, a Ground of Joy

2139.

i. 20.

Christ magnified in our Body .

2140.

i. 21 — 2-1.

21-11.

i. 27.

A holy Conversation recommended

2142.

i. 29.

Suffering for Christ's sake, a Gift of

God

2113.

ii. 1, 2.

Unity recommended

2144.

ii. 3.

Esteeming Others above Ourselves

'21 1.').

ii. 5 — 8.

Christ's Humiliation

2140.

ii. 9—1 1.

The Exaltation of Christ ....

2147.

ii. 12, 13.

God assists the Diligent ....

2148.

ii. 1-4 — 10.

Practical Relic/ion enforced

2149.

ii. 17, 18.

Ministerial Zeal depicted ....

2150.

ii. 21.

The Selfishness of Man ....

2151.

iii. 3.

The true Christian delineated .

21.-) 2.

iii. 7, 8.

The Excellency of the Knowledge of

Christ

21.53.

iii. 8, 9.

Christ Gain to the Believer

2i;>4.

iii. 10.

The Power of Christ's Resurrection .

2155.

iii. 13 — 15.

Holy Ambition encouraged ....

100

21") 6.

iii. 17, 20.

Of following good Examples

103

21') 7.

iii. 18, 19.

A Warning to the Earthly-minded .

100

2158.

iv. 1.

110

2159.

iv. 5.

Christian Moderation .....

1 13

2100.

iv. (i, 7.

A Dissuasive from Carefulness

118

2101.

iv. 8.

The Extent of a Christian's Duty

123

21(52.

iv. <).

Paul an Example for us

130

21G3.

iv. 11, r_'.

Contentment

130

CONTENTS.

Discourse

Text. Subject.

p.,.

2164.
2165.

2166.
2167.
2168.
2169.
2170.
2171.
2172.
2173.

2174.
2175.
2176.
2177.
2178.
2179.
2180.
2181.

2182.
2183.
2184.
2185.
2186.
2187.
2188.
2189.
2190.

2191.
2192.

2193.

PHILIPPIANS

iv. 13.
iv. 19.

COLOSSIANS

i. 3—6.
i. 9—13.
i. 16—18.
i. 19.
i. 21—23.
i. 27.
i. 28.
ii. 1, 2.

ii. 3.
ii. 6, 7.
ii. 9.
ii. 10—12.
ii. 13—15.
ii. 17.
ii. 19.
iii. 1.

iii. 2.
iii. 3, 4.
iii. 11.
iii. 11.
iii. 12—14.
iii. 16.
iii. 17.
iii. 18— iv. I.
iv. 12.

1 THESSALONIANS

i. 2 — 4.
i. 5.

i. 9, 10.

Extent and Source of the Christians

141
145

149
152
156
1C2
165
171
174

179
185
197
199
205
210
215
218

223
227
232
236
240
245
250
254
259

266

269

275

280

All needful Supplies through Christ .

Paul's Commendation of the Gospel .
Prayer for Groivth in Grace .
The Gloni of Christ

The Fulness of Christ ....

Sanctijl cation the End of Redemption
Christ in us, the Hope of Glory .

Mystery of the Gospel to be searched
out,

The Fulness that is in Christ .
The Character of Christians .
Proper Deity of Christ

The Christian's Completeness in Christ
Triumphs of the Cross

The Nature and Use of the Types .
Holdinci the Head

Our Resurrection with Christ, a Mo
tive to Heavenly-mindedness
Heavenlu-mindedness

The exalted State of a Christian .

The Importance of Sanctijication .
Christian Constancy displayed
Love to the Scriptures recommended .
Doing All in the Name of Christ .
The Relative Duties explained
The Character and Aim of a Chris-

True Piety described

The Manner in which the Gospel
becomes effectual

Scope and End of Christian Ministry

CONTENTS.

Vll

Discourje.

Text.

Subject.

Pagf.

1 THESSALONIANS

2194.

ii. 7, 8.

The Ministerial Character portrayed

284

2195.

ii. 11, 12.

The Duty of those who are called

290

2196.

ii. 13.

A due Reception of the Gospel

295

2197.

ii. 19, 20.

Christians the Joy of their Ministers.

299

2198.

iii. 8.

The People's Stability is the Mini

ster's Comfort

305

2199.

iii. 9. 10.

A Minister's Joy in his People

311

2200.

iii. 12, 13.

The Effect of Love on universal

Holiness

317

2201.

iv. 1.

Advancement in Holiness enforced

323

2202.

iv. 13 — 18.

The Resurrection

328

2203.

v. 1 — 8.

Watchfulness enjoined

333

2204.

v. 8.

The Duties of Moderation and Watch

fulness

346

2205.

v. 16—18.

The Nature of true Relic/ion .

349

2206.

v. 19.

Quenching the Spirit

351

2207.

v. 21.

Investigation of Truth recommended .

356

2208.

v. 22.

Abstaining from all Appearance of

Evil

360

2209.

v. 23, 24.

Complete Sanctification to be sought

after

364

2 THESSALONIAXS

2210.

i. 3—7.

The State of the Thessalonian Church

371

2211.

i. 7—10.

Christ's Coming to judge the World .

377

2212.

i. 11, 12.

Meetness for Heaven desired .

382

2213.

ii. 11, 12.

Progress of Unbelief

387

2214.

ii. 13, 14.

The Salvation of Men traced to its

proper Source

390

22],-).

ii. 16, 17.

God our Benefactor

395

2216.

iii. 1.

The Spread of the Gospel ....

398

2217.

iii. 2.

All Men have not Faith ....

401

2218.

iii. 5.

St. Paul's Benevolence ....

404

2219.

iii. 16.

The Desirableness of Peace .

408

1 TIMOTHY

2220.

i. 5.

Charity the true Scope of the Gospel

412

2221.

i. 8.

The Law (pod, if used aright .

418 '

2222.

i. 11.

Nature and Office of the Gospel .

424

CONTENTS.

>!«oar.c

Text.

Subject.

Page.

1 TIMOTHY

2223.

i. 11.

Richness and Fulness of the Gospel .

438

2221.

i. 11.

Suitableness and Sufficiency of the

n i

454

2225.

i. 11.

The Excellency and Glory of the

n i

469

2226.

i. 15.

Christ came to save Sinners . . •

485

2227.

i. 16.

D 7' /~>

488

2228.

ii. 3, 4.

Salvation for All

493

2229.

ii. 5, 6.

The Mediation of Christ ....

498

2230.

iii. 16.

The great Mystery of Godliness . .

504

2231.

iv. 8, 9.

Godliness profitable unto all Things .

508

2232.

iv. 12.

Address to Young Persons ....

515

2233.

v. 24, 25.

The Quality of Mens Works dis

covered in the Day of Judgment ,

521

2234.

vi. 3.

The Gospel productive of good Works

527

2235.

vi. 6.

Godliness with Contentment . . .

531

2236.

vi. 9, 10.

535

2237.

vi. 11.

Practical Piety enforced ....

539

2238.

vi. 12.

The good Fight of Faith ....

543

2239.

vi. 17—19.

The true Use of Riches ....

547

P II I L I P P I A N S.

MMCXXXV.

A WORK OF GRACE.

Phil. i. (>. Being confident of this very thing, that he which
hath begun a good ivork in you will perform it until the day
of Jesus Chi'isf.

THERE is a just mixture of hope and fear, which
every Christian should cherish in contemplating
his own experience, and the state of the Church of
Christ. On the one hand there certainly is ground
for fear, whether we judge from analogy, or from
what we behold with our eyes. What multitudes of
blossoms are annually cut off by frost ! of those that
set, how many are blighted by an eastern wind! of those
that grow, how many are blown off by storms and
tempests ! and of those that hang upon the tree, how
many, when gathered, prove rotten at the core ! Thus
it is seen in the religious world ; many make a fair
show for a little while, and then fall off from their
profession : others are blighted, and come to naught :
others look well for a season, but are beaten down by
storms of persecution and temptation : and of those
who maintain their profession to the end, how many
will at last be found unsound at heart ! But, if this
cast a damp upon our joys, and teach us to moderate
our expectations, it need not, it ought not, to rob us
of all our confidence : for though sound fruit may be
blown off from a tree, no sound Christian shall ever

VOL. XVIII. B

PHILIPPIANS, 1. 0. [2135.

be separated from the Lord Jesus. Of this the
Apostle was fully persuaded : and, under this con
viction, he thanked God for the converts at Philippi,
whose sincerity he had no reason to doubt, and of
whose perseverance in the divine life he therefore
entertained the most sanguine hopes.

To make a just improvement of his declaration
before us, we shall shew,
I. When a good work may be said to be begun in us—

It is not an easy matter to draw the line between
those high attainments of religion of which we may
fall short, and yet be confident that a good work is
begun ; and those low attainments, which will warrant
us to hope well, at the same time that they are by
no means a sufficient ground of confidence. But,
taking St. Paul for our guide, we trust, that we shall
so discriminate, as neither to make sad the heart of
the righteous, nor to countenance the delusions of
the wicked. Those evidences, from whence he " knew
the election" (and, of consequence, the perseverance
also) of the saints at Thessalonica, will serve as a
sure criterion whereby to judge of our own state3.
We may be assured then that a good work is begun
in us, when faith, hope, and love, shew themselves to
have been formed in our hearts ; that is,

1. When our faith is operative —

[That faith, which is without works, is dead ; and is of no
more value that the faith of devils b: but the faith which sti
mulates us to resist and mortify all sin, and to be conscientious
in the practice of all duties, is, beyond a doubt, the gift of
God, the workmanship of an almighty Agent0.]

2. When our love is laborious —

[Our " love is not to be in word or in tongue, but in deed
and in truth :" nor must it have respect to men's bodies merely,
but to their souls ; leading us to consult their spiritual welfare
to the utmost of our power, at the same time that we gladly
deny ourselves to relieve their spiritual wants. The voice of
inspiration assures us that he who exercises such love is born
of God d.]

a 1 Thess. i. 3— f>. '' Jam. ii. 19, 20.

c Phil. i. 29. Eph. i. 19. d 1 John iv. 7.

2135.] A WORK OF GRACE. 3

3. When our hope is patient—

[The Christian's hope will have much to try it ; but it is
to be the anchor of his soul, that shall keep him steadfast6 in
this tempestuous world. He will often experience " fightings
without, and fears within :" but beyond and " against hope,
he must believe in hopef," saying, "I know in whom I have
believed, and that he is able to keep that which I have com
mitted to him against that dayg." And every one who has
such a lively hope, may be sure that he has been begotten to
it by God himself11.]

To enter fully into the Apostle's assertion, we must
shew,

II. On what grounds we may be confident that he
who has begun this good work will finish it—

If this work were wrought by man, the Apostle
would never express such confidence respecting his
completion of it ; since no dependence can be placed
on the stability of man's virtue. But since he that
accomplishes this great work is God', we may be
assured, that " he will perform it till the day of Jesus
Christ."

We may be assured of it—

1. From the declarations of his word —

[Numberless are his declarations to this effect, that having
once been the " author of a good work within us, he will be the
finisher of itk." " He will not forsake his people, because it hath
pleased him to make them his people '." He has promised in
the strongest possible manner, that " he will never never leave
them, never never forsake them"1." True, they have many
enemies : but " he will suffer none of them to pluck them out
of his hands"." Have they manifold temptations ? They shall
" have none without a way to escape, that they may be able to
bear them0." Not even their unbelief shall prevent Jehovah
from executing his gracious purposes towards themp. As for
" Satan, he shall be bruised under their feet shortly q." Through
weakness they may occasionally fall: " yet shall they not be
utterly cast down1." " God will restore their souls8 :" and make
their very falls the means of augmenting their future caution

e Heb. vi. 19. f Rom. iv. 18. B 2 Tim. i. 12.

h 1 Pet. i. 3. ' ver. 3 — 5. and 2 Cor. v. o. and John i. 13.

k Heb. xii. 2. ' 1 Sam. xii. 22. m Heb. xiii. ">, 0.

n John x. 28, 29. ° 1 Cor. x. 13. i> 2 Tim. ii. 12, 13.

1 Rom. xvi. 20. r Ps. xxxvii. 23, 24. s Ps. xxiii. 3.

4 PHILIPPIANS, I. 0. [2135.

and stability'. The sun may occasionally be covered with a
cloud ; yet shall it advance to its meridian height : and such
shall be' the path of all the servants of Godu : " they shall hold
on their way, and their hands shall wax stronger and stronger*."
This is the portion of them all without exception, for " it is
not the will of our Father that one of his little ones should
perish >'."]

2. From the perfections of his nature-
fin speaking on this subject, we would proceed with great
caution ; for we know not what will consist with his perfec
tions: and, if we should presume to speak dogmatically re
specting them, we should only betray our own weakness and
folly. Yet methinks his wisdom affords us some ground of
confidence : for, if he has created us anew, in order that we may
shew forth the power of his grace, will he suffer his enemies so
to counteract his purposes as to make us only occasions of
greater dishonour to him ? If only a man should begin to
construct a house and leave it unfinished, he would only ex
pose himself thereby to a greater measure of derision z : how
then would Satan cast reflections on the Deity, if he should
fail in accomplishing so great a work as man's salvation !

In like manner the goodness of God is some ground of hope
and confidence. For God has surely never accomplished in us
so good a work in order to leave us ultimately to perish under
a more aggravated condemnation.

But in speaking of such things which infinitely exceed our
comprehension, I can lay no stress on the conjectures of man ;
nor can I give weight to any thing that does not proceed
clearly and immediately from God himself. But in speaking
of the truth of God, I feel that I stand on firm ground. God
lias entered into covenant with us ; and has confirmed that
covenant with an oath : and has expressly declared that he did
so confirm it, that by two immutable things, in which it was
impossible for God to lie, we might have strong consolation who
" have fled for refuge to lay hold on the hope set before usa."
He is as unchangeable in his word as he is in his nature ; and
"because he changeth not, therefore we are not consumed1"."
We, alas! are variable in the extreme; but "with him is no
variableness neither shadow of turning0." Now if we look
into his covenant we shall see that he gives all, and we receive
alld: and that he engages, not only "not to depart from us,
but to put his fear in our hearts that we may not depart from

I Compare Luke xxii. 31 — 34. with 1 Pet. v. 8.

II Prov. iv. 18. x Job xvii. 9. : Matt, xviii. 14.
z Luke xiv. 28, 29. » Heb. vi. 17, 18. »> Mai. iii. 6.

'' .Jrun. i. 17. a E/ek. xxxvi. 2">— 27.

A WORK OF GRACE. .5

him0." We may be sure therefore that he will not cast olF his
people, because it hath pleased him to make them his people1.
If indeed he had chosen any of us because we were holy, or
because he foresaw that we should be holy, he might abandon
us as not answering his expectations. But he chose us that
ice might be holyK, and predestinated us to be conformed to the
image of his Son1': and therefore what he has undertaken we
may be sure he will perform1. It is on this ground alone that
we can account for St. Paul's confidence, in which every one in
whom God has begun a good work is fully authorized to join.]

I beg leave now to ADD a word,

1. Of inquiry respecting the commencement of this
work—

[I am fully aware that persons so blinded by self-love as
•ice, are greatly in danger of forming too favourable a judgment
of our state : and I must warn all of you that God will not be
put off with such a feigned repentance as Ahab's, or such a
partial reformation as Herod's, or such a hypocritical attach
ment as that of Judas. Examine then, I pray you, with all
imaginable care, respecting the qualify of your faith, and hope,
and love. Is your faith operative in purifying your heart ? Is
your love laborious in all kind offices, not to the bodies of men
only, but to their souls ? And is your hope such as carries
you forward through all difficulties towards the attainment of
the heavenly prize ? Remember, it is no outward work that
is here spoken of, but a work in us : and a work which nothing
less than Omnipotence can effect. To deceive yourselves in
relation to it, is vain, since you cannot deceive the heart-
searching God. Be careful then to try your work, of what
kind it is ; and be satisfied with nothing that does not evi
dently bear the divine stamp and character upon it.]

2. Of admonition in reference to its continuance—

[There is nothing at which I tremble more than at a hard,
bold, presumptuous confidence respecting the application of
this doctrine to a man's own state, whilst in his spirit and
temper and conduct he shews himself to be far from the mind
of Christ. In fact, wherever such a confidence exists, there is
great reason to doubt whether a good work has ever been
begun in the soul. Confidence, if truly spiritual, will be at
tended with humility, watchfulness, gratitude, and zeal. Look
to it then, that you manifest on all occasions a deep sense of
your utter unworthiness ; a fear lest in any thing you grieve

e Jer. xxxii. 40. { 1 Sam. xii. 22. s Eph. i. 4.

11 Rom. viii. 29. ' Ps. Ixxxix. 30 — 30.

<; PH1LIPPIANS, I. 8-11. [2136.

the good Spirit of your God ; an admiring and adoring sense of
God's mercy to your soul; and a determination of heart to
Hve only to your God. This is the true way in which the
™d work is to go forward in the soul : and in so walking, you
will best justify your confidence to the world, and will give the
best proof of the doctrine of perseverance by actually per
severing : moreover, in this way you will not only enjoy the
most exalted peace on earth, but will have « ab«^* «£
trance ministered unto you in due season into the kingdom o
our Lord and Saviour Jesus Christ.]

MMCXXXVI.

GROWTH IN GRACE.

Phil i 8— 1 1 . God is my record, how greatly I long after you
all in the bowels of Jesus Christ. And this I pray, that your
love may abound yet more and more in knowledge and in ait
judgment; that ye may approve things that are excellent;
that ye may be sincere and without offence till the day oj
Christ,- being filled with the fruits of righteousness, which
are by Jesus Christ, unto the glory and praise of God.

THE connexion subsisting between a pastor and
his flock is set forth in the Scriptures under the most
endearing images. While they are spoken of as his
beloved children, he is represented as the father that
begat them, and as the nursing mother who cherishes
them in her bosom. Even these images seem to
have been too faint to depict the tender regard which
St. Paul bore towards those who had been converted
by his ministry. He longed for their welfare with
more than human affection. He could compare his
feelings with nothing so justly as with the yearning
of the Saviour's bowels over a ruined world. Nor
was he actuated by partial and personal attachments :
his regards were universal : they extended to every
member of Christ's mystical body: yea, he could
appeal to God himself, that he felt the deepest inte
rest in the prosperity of " all," whether more or less
distinguished by worldly rank or spiritual attainments.
Among the various ways in which he manifests his
concern for them, he was especially mindful of prayer
and intercession; and though in these benevolent

2130.] GROWTH IN GRACE. 7

exercises he was solicitous only to approve himself to
God, yet he thought it proper on many accounts to
inform them of the means he used for their benefit ;
and to declare to them the particular things which he
sought for in their behalf.

From the prayer before us, we see that he desired,
I. Their intellectual improvement—

" Love" is absolutely essential to a Christian :
without that, whatever else we may possess, we are
only as sounding brass or tinkling cymbals. Love is
the characteristic feature of the Deity : and in this
all his children resemble him. By this mark we are
made known to others as the disciples of Christ : by
this we ourselves also are assured, that we have
passed from death unto life. In this amiable quality
the Philippians " abounded." But the Apostle wished
them to abound in it " yet more and more." He was
solicitous that it should display itself in a becoming-
manner. He prayed therefore that their " love might
yet more and more abound,"

1. In knowledge—

[Knowledge is properly the foundation of love. What
ever we fix our affections upon, we love it for some real or
supposed excellence that is in it. If we are unacquainted with
the qualities of any person or thing, it is not possible that we
should feel any real attachment to him or it. Our love to God
therefore, and to his people, should be daily nurtured and
strengthened by an increasing acquaintance with them. Our
views of the Divine perfections are, at best, but very narrow
and contracted. So little are we acqainted with his providence,
that we can only faintly guess at either the reasons or issue of
his dispensations. The mysteries of redemption are very
superficially discovered by us. What we know of Christ, is
extremely partial and defective. The nature, extent, and
beauties of holiness are very dimly seen. The privileges and
blessedness of the Lord's people are but little understood.
Wherever we turn our eyes, we are circumscribed by very
narrow limits. On every side there are heights and depths,
and length and breadth, that cannot be explored. To be
searching into these things is our imperative duty, our exalted
privilege. If " the angels desire to look into them," much
more should we. It is by more enlarged views of them, that
our love to them must be confirmed and advanced. We should

PHILIPHANS, I. 8-11. [2136.

rrxsr^^^

understanding.]

2 In a spiritual perception of the things known-
fMerely speculative knowledge is of little avail : : rt is only
like tC light oPf the moon which disrates ^cun^M
but communicates neither heat nor strength Th kno^ed e
which alone will augment our love, is that which Fauces
sui able impressions °on the mind; it is that which, like the

L he ££S a ^tud. t»te, which » acquired and

her enfo-ment of divine truth is wonderfully enhanced*
No this is the knowledge which we should aspire ,a fter , „ d
in which our love should progressively abound. We should
not be satisfied with that speculative know Jed ge wine h may
be gained from men and books; but should seek that spi-
rituS discernment, which nothing but the Deration of the
Spirit of God upon the soul can produce". Whatever be t
Articular object of our regard, we should get ; a realizug
sense of their excellency, and be duly impressed wit!
importance.]

These views and impressions the Apostle desired
for them, in order to a further end0 :
II. Their moral improvement-
Love, when duly exercised, is the main-spring of
all acceptable obedience. When abounding in know
ledge and in all judgment, so as to be suitably affected
with every thing, it will improve the whole of our
conduct and conversation. It will make us,
1. More judicious—

[We are very apt to be misled by what is specious,
Hence many embrace erroneous principles, or rest m delusive
experiences, or justify an unbecoming conduct, kven in tl

» Heb. v. 14. b 1 Cor. ii. 9, 10, 12, 14.

<• efij TO cW/.«H'e"p f'fi«c Ta hcuplpovrn.

2136.] GROWTH IN GRACE. *>

apostolic age, many were turned from the faith by the sophis
try of false teachers : and every day presents some to our view,
\vho are ready to admire and applaud themselves for those
very things which more disinterested persons see to be their
characteristic failings : yea, plain and palpable faults are not
unfrequently committed by persons unconscious of acting wrong,
in whose eyes the very faults they commit appear not only
innocent, but praiseworthy. It is not the world only that put
darkness for light ; even the godly themselves are apt to
confound good and evil ; and it is no inconsiderable part of
Christian wisdom to distinguish them from each other. The
Apostle was anxious that his Philippian converts should form a
correct judgment, and so try the things that differed from each
other, as to be able to discern the more excellent; just as a
refiner proves his metal in the furnace, and thus ascertains its
real worth'1.

But how shall this be done? We answer, By having our
love to divine things more under the influence of an enlightened
and spiritual mind. We shall then have within ourselves a
faculty, as it were, whereby we may discern the things sub
mitted to it. Our views being more comprehensive, and our
judgment more spiritual, we shall be able to weigh every thing
in a juster balance, and to discriminate with far greater exact
ness. As the different senses are fitted to give us a right
estimate of the things on which they are exercised, so the mind,
imbued with ardent love, extensive knowledge, and spiritual
discernment, will rightly appreciate whatever presents itself to
its notice, and calls for its decision.]

2. More steadfast—

[Though sincerity is ever an attendant on true religion,
yet is there much hypocrisy still remaining in the renewed
heart. We do not mean that there is any allowed guile ; for
that would at once determine a man to be no true Israelite :
but every grace in man's heart is imperfect, and admits of
growth; and, consequently, sincerity amongst the rest. More
over, as long as we continue in the body, we are liable to err ;
and not only to stumble ourselves, but even to become stum
bling-blocks to others. Not the attainments of St. Peter
himself could place him beyond the reach of sin. We may
appeal to all who " know the plague of their own hearts,"
whether they do not still feel within themselves a proneness
to act with an undue reference to the good opinion of their
fellow-creatures ; and whether they have not still reason to
lament the existence of manifold defects in their deportment

d See note c. This seems to be the precise idea contained in the
Apostle's words.

10 PHILIPP1ANS, 1. 8—11. [2136.

towards God and man ! Now it is of infinite importance, to
the honour of religion and the comfort of our own souls,
that these defects be remedied as much as possible; that we
be more and more delivered from the influence of corrupt
passions ; and that we be kept sincere and upright until the
day of Christ.

But how shall this steadfastness be attained ? We can pre
scribe no better means than those referred to in the text. A
loving spirit, abounding in clear, spiritual, and impressive views
of divine truth, will assist us greatly in the whole of our con
duct. A feeling sense of the love of Christ upon our hearts
will fortify us against every temptation ; it will make our walk
circumspect, our conscience tender, our zeal ardent, our obe
dience uniform.]

3. More diligent-
fin estimating a fruit-tree, our principle inquiry respects
its fruit : its foliage and blossoms are objects comparatively
unimportant. Thus the principles and professions, the ex
periences and habits of a Christian, are no further valuable,
than as they are connected with the substantial fruits of right
eousness. His love, whether to God or man, must lead to
active exertions, and must shew itself in the practice of uni
versal holiness. He should be like a tree whose boughs are
laden with fruit. Such a Christian adorns his profession, and
recommends religion to all who behold him: and the fruit
which he bears, by virtue derived from Christ, does, through
the merits of Christ, ascend up with acceptance before God ;
and tends exceedingly to exalt the honour of God in the world.
Such fruitfulness, I say, is the great end of all the mercies
vouchsafed unto him, and of all the love which he professes to
feel towards Christ and his people.

But how shall this be secured ? We can recur to nothing
more effectual than that already mentioned. If we increase
in a spiritual perception of the excellency and importance of
the Gospel, we cannot fail of being stirred up to activity and
diligence in the ways of God : we shall not be satisfied with
bringing forth thirty or sixty-fold, but shall labour to bring
forth fruit an hundred-fold, and to be "filled with" it in all
seasons, and under all circumstances. " Give me understand
ing," says David, " and I shall keep thy law, yea, I shall
observe it with my whole heart."]

APPLICATION—

[While we admire the Apostle's tender solicitude for the
souls of men, let us cherish a just regard for our own souls ;
and, by mutual exhortations and fervent intercessions, endea
vour to the utmost to advance the interests of religion, in each
other, and in the world at large.]

2137.] DECISION OF CHARACTER RECOMMENDED. 11

MMCXXXVII.

DECISION OF CHARACTER RECOMMENDED.

Phil. i. 17. / am set for the defence of the Gospel.

THE Gospel is a revelation of mercy to sinful man,
and the most stupendous display of God's wisdom
and grace that ever was given to his intelligent crea
tion - - It might naturally have been expected
that such tidings should have been invariably wel
comed with unbounded joy : but, in every age, and
every place under heaven, has it excited the fiercest
opposition - - On the other hand, it has been
maintained with firmness by God's faithful servants,
and has triumphed over all the opposition that either
men or devils could raise against it - - In truth,
it has been assailed no less by subtilty than by force;
and its very doctrines have been propagated with a
view to undermine its influence. St. Paul tells us,
that, on his imprisonment, many rose to the occasion,
and proclaimed the Gospel with augmented fortitude;
but that some had preached it for no other end than
that of drawing away his disciples, and thereby adding
affliction to his bonds. He, however, whether under
prosperous or adverse circumstances, " was set for
the defence of the Gospel," and was determined to
maintain it, even unto death.

In him we see,

I. What place the Gospel should hold in our estima
tion-
Nothing is of importance in comparison of it—

[Nothing can vie with it in certainty as a record, in rich
ness as a system, or in value as a remedy.

Whatever can be conceived as necessary to establish its
authority as a divine record, is found in it in such abundance,
that no record under heaven can be received, if this be not.
Its evidences, both external and internal, are so clear and
numerous, that it is not possible for a candid mind to with
stand their force —

And what wonders of love and mercy does it bring to our
view! the substitution of God's co-equal, co-eternal Son, in

1L> PHILIPPIANS, I. 17. [2137.

the place of his rebellious creatures, to bear the wrath which
they had merited, and fulfil the law which they had broken,
and thereby to work out a righteousness wherein they might
find acceptance ! - - the sending also of the Holy Spirit,

the Third Person in the ever-adorable Trinity, to impart to
men the knowledge of this salvation, and to prepare them for
the enjoyment of it ! Such a mode of restoring man to his
offended God infinitely surpasses all finite conception: nor
will eternity suffice to explore the wonders of love and mercy
contained in it —

To the weary and heavy-laden soul nothing else is wanting.
It provides for sinful man all that his necessities require — par
don, and peace, and holiness, and glory: pardon of all his sins,
how great or numerous soever they may have been; peace with
God, and in his own conscience ; strength for the performance
of every duty; and everlasting happiness at the right hand of
God. Never was there a case which this did not reach ; never
a want for which it was not an adequate supply

Nothing, therefore, should equal it in our esteem—
[Plow vain and empty does the world appear, when viewed
by the eye of faith! St. Paul, speaking of the cross of Christ,
says, that, " by it the world was crucified unto him, and he
unto the world." This expression of his will set this matter
in its true light. Suppose a person suspended on the cross,
and in the very article of death : what are the world's feelings
in relation to him, and his in reference to the world? His
dearest friends and relatives feel their connexion with him
altogether dissolved ; and he, even if he has possessed crowns
and kingdoms, feels no further interest in them ; but bids
them, without regret, an everlasting farewell. Precisely thus
are the bonds which once subsisted between the believer and
the world burst asunder; they no longer regarding him as
theirs, and he no longer regarding them as his. The concerns
of eternity have taken possession of his mind : and he has no
longer any taste for the things of time and sense. This, I
hesitate not to say, should, in the main, be the experience of
all who embrace the Gospel : " they should count all things
but dung, that they may win Christ."

Nor should personal ease be deemed of any importance in
comparison of fidelity to Christ. The fiery furnace should
not intimidate : the den of lions should not deter us from the
path of duty. Whatever we may have suffered, or may be
threatened with, for the Gospel's sake, we should be ready to
say, with the Apostle, " None of these things move me : neither
count I my life dear unto me, so that I may but fulfil my duty
to my Lord and Saviour "

It is scarcely needful to say, that we must be ready to relin-

2137. J DECISION OF CHARACTER RECOMMENDED. li>

quish for it cur own righteousness : for though self-righteous
ness cleaves closer to us than to any thing else, a just view of
the Gospel will dispel it all, as a morning cloud; and we shall
be ready to seek our all in Christ; making him, and him alone,
" our wisdom, and righteousness, and sanctification, and re
demption.]

From hence, then, we may easily see,
II. What firmness it should produce in our conduct —

The Apostle " was set for the defence of the Gospel,"
in the midst of greater difficulties and trials than ever
were encountered by mortal mana. And a similar
firmness should we manifest,

1. In our adherence to it-
fit is, indeed, "our very life1';" and should occupy our

whole souls. It should be to our souls what our souls are to
our bodies : it should live, and move, and act in every part.
Our every act, and word, and thought, should be directed by
it; and we should be as tenacious of it as of life itself. It is
justly said, "Skin for skin ; yea, all that a man hath will he
give for his life0 :" and in this light we should view the Gospel:
in comparison of it, every thing in the whole universe should
be considered as of no account : and, if all the world endeavour
to wrest it from us, we should be ready to lay down our lilt-
in its defence; well knowing, that "whoso will save his life,
shall lose it ; but that whosoever will lose it for the Gospel's
sake, the same shall save it1'."]

2. In our profession of it —

[There were, in the Apostle's days, some who " preached
Christ of envy and strife ;" and who affected an union in sen
timent with him, only with a view to subvert his power. And
such preachers exist at this day ; adopting and proclaiming the
Gospel itself, for the purpose of diminishing the influence of
those whose principles are more pure, whose aims are more
exalted, whose lives are more heavenly. Indeed, there is
scarcely any thing more common, than for the people of the
world to point out to their friends men as patterns of sound
doctrine and of correct conduct, with no better view than to
draw away from more zealous ministers their followers and
adherents. But we should be alike on our guard against pre
tended friends and avowed enemies. I mean not to say that
we should not listen to counsel of any kind : for certainly we
ought to suspect our own judgment, and to lend a willing ear

a 2. Cor. xi. 23—28. b Deut. xxxii. 47.

c Job ii. 4. ll Matt. xvi. 25.

1 ! PHILIPPIANS, I. 17. [2137.

to good advice ; but we should guard against seduction, from
whatever quarter it may come ; and should " prove all things,
and hold fast that only which is good." As to concealing our
love to the Gospel, we should not attempt it, or even endure
the thought of it for a moment. We should not be afraid of
having it known " whose we are, and whom we serve." We
should shine as lights in the world ; holding forth, in our lives,
as well as with our lips, the word of life :" and should so
make " our light to shine before men, that all who behold it
may glorify our Father who is in heaven." It was a matter of
public notoriety that the Apostle was " set for the defence of
the Gospel:" nor should our devotion to it be unknown by
those around us, who have an opportunity of observing our
life and conversation.]

3. In our propagation of it to the world—

[This is the duty both of ministers and people ; each of
whom, in their respective places and stations, should advance
the knowledge of it to the utmost of their power. The whole
mass of converts, when driven from Jerusalem by the perse
cution which had consigned Stephen to martyrdom, " went
every where preaching the word6/' And, in like manner, all,
of every description, though not called to the ministerial
office, are, in a less ostensible manner indeed, though scarcely
less effectual, to bear testimony to the truth, and to commend
the Saviour to all around themf— —To "put our light
under a bushel" would be the greatest injustice both to God
and man : to God, who has imparted it to us for the good of
others ; and to man, who can by no other means be guided
into the way of peace. To the pious zeal of others we are in
debted for all that we know ; and, " having freely received,
we should freely give."]

ADDRESS —

1. Those who have no regard for the Gospel-
fin what a pitiable state are you ! and how awfully has

" the god of this world blinded your eyes ! " Perhaps

you think that the opposition which it meets with is a just
ground for questioning its real worth. But I should rather
say, that that very opposition is a presumptive evidence in its
favour ; because it has been so opposed from the days of Cain
and Abel until now ; and because it declares what reception
it shall ever meet with from an ungodly world. And may I

e Acts viii. 4.

If this be preached in support of a Bible Society, here would be
the place for shewing the importance of such societies, and men's duty
to support them.

2138.] PREACHING OF CHRIST, A GROUND OF JOY. 15

not add, that the firmness of holy men in its support is a fur
ther testimony in its behalf? I know, indeed, that many have
died in the defence of error : but where, in the annals of the
world, will be found such a frame of mind as that of Stephen,
except under the influence of the Holy Spirit, and in attesta
tion to the truth of God? Let not then that Gospel, which
has been so esteemed by others, be any longer slighted by
you. Be careful, indeed, that you receive the true Gospel :
guard against all perversions of the doctrine of Christ : see to
it, that, in your view of it, the sinner is laid low, even in the
dust, and that the Lord Jesus Christ alone is exalted : and,
having once embraced that, let it " be all your salvation, and
all your desire."]

2. Those who, knowing the Gospel, are yet afraid
to confess it—

[No sin is more severely reprobated in the Gospel, than

the being ashamed of Christ8 —And as none is more

fatal, so none is more foolish : for the very persons who hate
us for the sake of Christ will honour us more, in their minds,
for adhering to our principles, than for renouncing them, or
acting unworthy of them. But, supposing it were not so,
what is man's displeasure, in comparison of God's ; or his
favour, when compared with God's ? To all, then, I say,
" Fear not man, who, when he has killed the body, hath no
more that he can do : but fear Him who can destroy both
body and soul in hell ; yea, I say unto you, Fear Him."]

3. The sincere followers of our Lord—

[If you suffer even unto bonds, care not for it : let your
only fear be, lest by any means you should dishonour the
Gospel of Christ. Instead of being intimidated by opposition,
let it be to you rather an occasion for manifesting your fidelity
to Him, whose servant you are : and in proportion as persecu
tion rages, let your courage rise, and your efforts be increased :
and, if called to lay down life itself for him, rejoice that you
are counted worthy so to do ; and have no concern whatever,
but that " Christ may be magnified in your body, whether by
life or death."]

s Mark viii. 38.

MMCXXXVIII.

PREACHING OF CHRIST, A GROUND OF JOY.

Phil. i. 18. Christ is preached ; and I therein do rejoice, yea,
and -will rejoice.

WHEN our blessed Lord came into the world, it
was said concerning him, that he was " set for the

lf> PHILIPPIANS, I. IS. [2138.

fall and rising again of many in Israel, that the
thoughts of many hearts might be revealed*." And
certainly his Gospel has been an occasion of display
ing, in a far greater degree than at any former period,
the extreme wickedness of the human heart, and, at
the same time, the astonishing efficacy of divine grace
to renew and sanctify the soul. The virulent oppo
sition made to the Gospel by its professed enemies
may, in some measure, illustrate the former. But
the subtle contrivances of its professed friends to
adulterate its truths and to subvert its influence,
shewed a degree of malignity perfectly Satanic :
whilst the virtues which have, by these means, been
drawn forth into exercise, have been no less illustra
tive of the power and grace of Christ. In several of
the apostolic Churches, there were not only some
who perverted the Gospel by a mixture of self-right
eous doctrines, but some who actually preached the
Gospel for the very purpose of undermining its proper
influence. In the context, this curious device is fully
developed, and the mask is taken from the faces of
these base hypocrites ; whilst the effect of their en
deavours on the Apostle's mind is plainly declared.

By the Roman magistrates, St. Paul had been sent
to Rome, and imprisoned. This, which seemed likely
to stop the progress of the Gospel, had, in reality,
turned out to the furtherance of it ; because the zeal
of many others was called forth, in a much greater
degree, to advance its interests. But some, who
sought only their own glory, took occasion, from his
imprisonment, to practise on the minds of his fol
lowers, and to draw them away from him. Paul's
converts, however, were too well instructed to be
wrought upon by false doctrines : and, therefore,
these teachers preached the true Gospel itself, that
so they might insinuate themselves into the affections
of their simple-minded hearers, and thus form them
into a party against the Apostle himself, and ulti
mately establish their own authority on the ruin of
his. Hear the Apostle's own account of it : " Some

a Luke ii. 34, 35.

2138. J PREACHING OF CHRIST, A GROUND OF JOY. 17

indeed preach Christ even of envy and strife ; and
some also of good-will ; the one preach Christ of
contention, not sincerely, supposing to add affliction
to my bonds ; but the other of love, knowing that I
am set for the defence of the Gospel. What then ?
notwithstanding every way, whether in pretence or
in truth, Christ is preached ; and I therein do rejoice,
yea, and will rejoice V

In discoursing on these latter words, I will shew,
I. What we are to understand by preaching Christ —

This is a term frequently made use of to express
the preaching of the Gospel. In the passage before
us, it is repeated no less than three times ; and it is
admirably adapted to convey at once to the mind the
whole complex idea of proclaiming, in all its parts,
the great mystery of redemption. Under this term
is comprehended a full exhibition of,

1 . Our need of Christ—

[The fall of man, and the consequent guilt and misery of
the human race, form the ground on which a Saviour is neces
sary. The angels, that have never fallen, need no Saviour :
but, as we have fallen, and are wholly incapable of restoring
ourselves either to the image or favour of God, we need one
to do it for us. This, then, must be fully opened, in order to
preach Christ with effect : and all our hearers must be fully
informed, that they are under the wrath of God — that they
can never atone for their own sins — that it is impossible for
them to renew their own natures — that their hope must be
altogether in God's mercy, through Christ — ]

2. Christ's suitableness and sufficiency to save us—

[Not all the angels in heaven were competent to this
task. But the Lord Jesus Christ was God equal with the
Father, and therefore was capable of accomplishing what no
finite power could effect. By assuming our nature, he could
suffer in our place and stead ; whilst his Godhead imparted to
those sufferings a value, sufficient to atone for the sins of the
whole world. Besides, having now in himself essentially all
the fulness of the Godhead, and a communicative fulness ex
pressly treasured up in him, as our mediator, for the benefit
of his Church, he can impart to every one of his members all

b ver. 14—18.
VOL. XVIII. C

18 PHILIPPIANS, I. 18. [2138.

that he sees to be needful for them in this state of trial and
probation. And he has actually promised to all, who believe
in him, a supply of all spiritual blessings according to their
necessities. Now, this must occupy a very large share in the
ministrations of those who would preach the Gospel aright.
On the Godhead of Christ depends his sufficiency for the
work assigned him : and on the discharge of all his offices, of
Prophet, Priest, and King, depends the hope of all who trust
in him. In these offices, therefore, he must be held forth to
the faith of his people ; that through him their minds may be
enlightened, their iniquities cancelled, and their enemies sub
dued. In a word, a full exhibition of Christ in his mediatorial
character is that which chiefly constitutes what we call the
Gospel : and if we would preach it aright, we must " deter
mine, with St. Paul, to know nothing amongst our people, but
Jesus Christ, and him crucified."]

3. The nature and blessedness of his salvation —

[We shall preach Christ to little purpose, if we do not
hold him forth as a Saviour from sin. He had the name Jesus
assigned to him for that express purpose, that he might be
recognized by all in this particular view, as " saving his
people from their sins." To deliver them from wrath would
be a small matter, if he did not also deliver them from sin :
for sin, if suffered to retain dominion over them, would itself
create a hell within them. I would speak it with reverence ;
but I should not speak too strongly, if I should say, that God
himself could not make a man happy, whilst he continued
under the power of his sins. There is a beauty and a felicity
in holiness ; a beauty, in that it assimilates a man to God's
image ; and a felicity, in that it is a foretaste of heaven itself.
This requires to be opened, in order to guard against a mis
apprehension of the Gospel salvation, as though it were
nothing more than a deliverance from death and hell ; and at
the same time to give a right direction to every follower of
Christ ; and to make him aspire after holiness, as the perfec
tion of his nature, and the completion of his bliss.]

But my text leads me to mark particularly,

II. With what different views this preaching may be
maintained —

The Apostle speaks of some as preaching Christ
" in pretence" and of others " in truth" And certain
it is, that Christ is sometimes preached,

1. From unworthy motives—

[One would scarcely suppose this possible. But what has
been, may be- : and, as in the Apostles' days, so now also,

2138.] PREACHING OF CHRIST, A GROUND OF JOY. 19

Christ is sometimes preached only as the means of advancing
some personal and carnal ends.

Some, alas ! preach Christ for gain ; and make the procla
mation of his Gospel an office, in the discharge of which they
are to obtain a livelihood. Yes, " for filthy lucre sake " do
multitudes engage in this service, and not " of a ready mind :"
and, if there were nothing but a bare subsistence to be gained
by it, they would leave the whole world to perish, rather than
go forth to enlighten and to save them. Under this head, I
must rank those also who engage in the sacred office as a
mere profession (like that of law or medicine), in which they
may occupy somewhat of an ostensible post, and sustain a re
spectable character in the world, at the same time that they
desire only to pass their days in polished ease and carnal
indolence.

There are others who preach Christ for popularity. It is
found that there is nothing which so interests the feelings of
mankind, as the Gospel ; and wherever that is preached with
any degree of clearness and energy, there people will flock to
hear it. Now, to our fallen nature, distinction of any kind is
gratifying : and, if a person can see himself followed by multi
tudes, who hang on his lips, and express delight in his ministra
tions, he will feel himself repaid, quite as well as by pecuniary
compensation : and that many are actuated by this kind of
ambition, whilst they profess to be led on by higher motives,
there is too great reason to fear. Few, indeed, would acknow
ledge that they were influenced by such vanity as this : but,
if they would mark what inordinate satisfaction they feel in a
crowded audience, and what disappointment in a thin attend
ance, they might see, that, to say the least, their motives are
very questionable. And, indeed, this very motive often gives
a tone and direction to the ministrations of men, who will
gratify a particular taste, not because they judge that style of
preaching to be most scriptural, but because they see it to be
most accordant with the public feeling: and they dare not to
enter fully into what they themselves would think most need
ful, lest they should give offence to their hearers, and lessen
the popularity which they supremely affect. Base is this
motive, which prefers the estimation of men to the real wel
fare of their souls.

But there are others who more exactly resemble the per
sons whom the Apostle describes as " preaching Christ of
contention." Yes, even at this day it is no uncommon thing
to preach Christ chiefly with a view to undermine the influence
of some popular minister. Let a pious minister arise in the
Established Church, and what labours will be used to draw
away his people : preachings, prayer-meetings, societies, will
all be formed for this very end ; and persons of popular talent

c 2

!>0 PHILIPPIANS, I. 18. [2138.

be brought from a distance to further the base design. And,
if a minister out of the establishment be extensively useful in
converting souls to Christ, similar efforts will sometimes be
made, not so much to save the souls of men, as to keep them
from attending the ministry of one in another communion. I
do not by this mean to say, that a minister in the establish
ment ought not to labour to keep his people firm to the esta
blishment ; for I conceive this to be his bounden duty, to
which he has pledged himself, in his ordination vows : but to
make this his main object in extending his ministrations, is to
tread very close upon the heels of those who " preached Christ
of envy and strife."

But there are others, blessed be God, who preach Christ,]

2. From motives that are becoming a Christian
minister —

[Yes, there are some, at least, who are like-minded with
the Apostle ; who know, by experience, what an evil and bitter
thing it is to be under the guilt of sin, and the wrath of God.
They know, too, by the same blessed experience, what it is
to have found a Saviour, and to have obtained peace through
his blood. And they desire to be instrumental in imparting
this knowledge to their fellow men, and in bringing them to a
participation of the same benefits. They feel, too, a love to
that Saviour, who has so loved them, and given himself for
them. They desire to make him known, and to exalt his
name in the world. Gladly would they see the whole earth
subjected to his dominion, and all the kingdoms of the world
united under him, as their common Lord. Hence it is that
they preach him with ardour and with zeal. These were the
motives by which the Apostle Paul was actuated ; and, through
the tender mercy of God, a goodly number of ministers are
raised up to tread in his steps, and to " be followers of him
as he was of Christ."]

But, whether the motive of the preacher be good
or bad, we must say of the preaching,

III. That, under any circumstances, it is a ground of

joy-
it is doubtless much to be regretted that any
person should execute such a sacred office from un
worthy motives ; and over the man who does so, we
would weep with the deepest sorrow, let, whilst
we mourn over him as involving his own soul in per
dition, we cannot but rejoice in his act, on account of
the consequences that flow from it.

2138.] PREACHING OF CHRIST, A GROUND OF JOY. 21

We rejoice in it,

1. Because it diffuses truth—

[Truth, under any circumstances, is better than error,
even as light is better than darkness. But if truth be viewed
in its consequences, its importance will be found to exceed
our utmost conceptions. The preachers who proclaim not
the Lord Jesus Christ, disseminate error. Whether it be
in denying the fallen state of man, or in establishing man's
righteousness, or in inculcating merely heathen morals, or in
whatever way it is that men go beside the Gospel, or come
short of it, the effect is the same : the preacher betrays the
hearers to their ruin ; and the people, so deceived, must
" perish for lack of knowledge." Contrast, then, with such a
ministry the preaching of one who exalts Christ among his
people, and points him out as " the way, the truth, and the
life ;" and the difference between them will be found exceed
ing great. As to the motives and principles by which the
preacher may be actuated, the hearer has nothing to do with
them : he is not called to judge of them : nay, he has no right
to judge of them : he must leave that matter to Him who
alone can search the hearts of men : but, in the truth exhi
bited to his view, he has the very same interest that he would
have if it were declared by an angel from heaven : his mind
is enlightened by it ; and his feet are guided into the way of
peace. However unworthy the preacher of it may be, God
may work by it ; as we have no doubt he did by the ministry
of Judas, as well as by the other Apostles : and, in as far as
truth is diffused instead of error, " we do rejoice in it, yea,
and will rejoice in it."]

2. Because the Lord Jesus Christ is exalted—

[I well know that Christ would not suffer the demoniacs
to confess him. I know also, that, as far as the preachers
themselves are concerned, Christ is dishonoured, rather than
glorified, in those who preach him from unhallowed motives.
But when he is truly preached, whatever be the motives of
the minister himself, he is, on the whole, honoured ; for his
salvation is made known ; his kingdom is enlarged ; his
authority is established ; his name is glorified. This ought to
be a matter of unfeigned joy to all. The angels, when they
announced his advent to the shepherds, said, " Behold, we
bring you glad tidings of great joy, which shall be to all
people : for unto you is born this day, in the city of David, a
Saviour, which is Christ the Lord." If, then, the advent of
Christ, whilst he was yet but a new-born infant, was so replete
with joy to all people, much more must the full exhibition of
his mediatorial work and oilices be a source of joy; since in

22 PH1LIPPIANS, I. 18. [2138.

them is the whole mystery of his love unfolded, in all its
height and depth, and length and breadth.]

3. Because the souls of men are benefited —

[Men, I say again, have nothing to do with the motives
of the preacher. But if they receive the truth in the love of
it, they enter at once into the full liberty of the Gospel, and
enjoy all the blessings of a finished salvation. Amongst the
Jews, many who rejected Christ were empowered to cast out
devils : and the persons dispossessed were as much liberated
from the bonds of Satan as if the work had been wrought by
the most distinguished Apostle. In like manner, the person
who was instructed in the truth by the ministration of Judas,
felt the power of the word as much as if he had received it
from Peter or from John. The traveller is not less refreshed
by a fountain in a desert, because he was led to it by the feet
of beasts : nor are the waters of life deprived of their efficacy,
because they have not been first tasted by him who puts the
cup into our hands. It is the truth, and not the minister,
that makes us free: it is Christ, and not the preacher, that
saves the soul. Say, then, whether it be not a just ground of
joy that the saving doctrines of the Gospel are proclaimed,
even though it be by one who is a stranger to their power?
Yes, " if Christ be preached," by whomsoever it may be,
and from whatever motive, " I therein do rejoice, yea, and
will rejoice."]

May we not, then, from hence OBSERVE,

1. How unlike to the Apostles are they who hate
the preaching of Christ !

[There is no other subject in the world so odious to the
ungodly as this. We may preach the Law as strictly as we
please, and men will hear us with delight: but let us preach
the Gospel, and men will be sure to be offended with us : and
if this effect do not follow, we may be sure that we do not
preach as Christ and his Apostles preached it. But what
shall we say of those who thus take offence ? St. Paul rejoiced
in the Gospel, though so unworthily propagated from envy
and strife : but these persons are grieved at it, even when
delivered with the utmost sincerity and love. " They know
not, alas ! what spirit they are of:" but this they may know,
that if they be not brought to an entire change of mind, so as
to love the Gospel as the Apostle did, they can never hope to
participate, with him, its joys in a better world.]

2. What cause have they for sorrow, who, though
they hear the Gospel, make no suitable improvement
of it!

2139.] CHRIST MAGNIFIED IN OUR BODY. 23

[We are responsible for what we hear : and, if we hear
of Christ, and receive him not into our hearts by faith, " it
will be more tolerable for Sodom and Gomorrha, in the day
of judgment, than for us." Are there any of that character
here present ? How would the Apostle weep over you ! He
tells us, that " he had great heaviness and continual sorrow
in his heart, on account of his unbelieving brethren :" and
that is the feeling which I would cultivate in your behalf,
and which I would recommend you to cherish in your own
bosoms —

3. How happy are they, who, whilst they have the
Gospel faithfully ministered to them, experience in
their souls its saving power !

[Verily, you are the blessed of the Lord. You have that
in your souls which will turn every sorrow into joy. The
Apostle quite forgot his own bonds, and the malignity of those
who sought to add affliction to them. The honour of Christ,
and the welfare of immortal souls, swallowed up all personal
considerations, and filled him with ineffable delight. Let the
Gospel operate in this very way on your minds. Live not
below your privileges in this respect. Shew, that if men can
bind the body, they cannot fetter the soul. Shew that your
joys are altogether independent of them, and out of their
reach. This is the way to prove what the preaching of Christ
will effect ; and will encourage all who behold you to live for
Christ, and to suffer for his sake.]

MMCXXXIX.

CHRIST MAGNIFIED IN OUR BODY.

Phil. i. 20. Christ shall be magnified in my body, ivhetherit be
by life, or by death.

WHILST the great mass of mankind, like a ship
driven with fierce winds and tossed upon tempestuous
waves, are uncertain what may be the event of their
trials, the true Christian is like a ship at anchor : he
beholds the storm, but defies its power : he knows
that every effort, either of men or devils, to destroy
him, shall issue in his own welfare, and in their
confusion. St. Paul was in prison at Rome, uncer
tain whether he should be set at liberty or put to
death. He had adversaries also amongst the professed

24 PHILIPPIANS, I. 20. [2139.

followers of Christ, who laboured to increase his afflic
tion, by weakening his influence in the Church, and
drawing away his converts to their own party. But
he knew, that the more his afflictions abounded, the
more were the prayers of God's people offered up on
his behalf, and the more would a supply of the Spirit
of Jesus Christ be poured out upon him. He was
therefore satisfied, that, however matters might ter
minate with respect to temporal deliverance, they
would issue in his final " salvation ;" and that he
should be so strengthened from above, as never to
"be ashamed" of his profession, but rather that, as
in past times, so to the latest hour of his existence,
" Christ should be magnified in his body, whether it
were by life or by death."

This expression is very singular, and deserves more
than ordinary attention. We propose therefore to
consider,

I. In what sense Christ may be magnified in our
body—

We may easily conceive that Christ should be served,
or honoured by us; but how can he be magnified?
Can we add any thing to his essential dignity ? No ;
he is " God over all, blessed for evermore." Can we
add to his mediatorial honours ? No ; we cannot
augment his kingly power, or give virtue to his
priestly sacrifice, or enlarge his influence as the great
Prophet of the Church. Can we add to the glory
that he possesses in heaven ? No ; the angels and
glorified saints are already glorifying him, day and
night, with all their faculties and all their powers.
Surely then (it may be said) this is a proud, if not a
blasphemous expression. No ; we must not so hastily
condemn an inspired Apostle. You ask then, How
can we magnify Christ ? We answer, that he may
be magnified by us both in word and deed : " O
magnify the Lord with me," says the Psalmist, " and
let us exalt his name together." This shews what
may be done by our voices : and as to our actions, we
may be said to magnify him, when in our conduct
we set forth,

2139.1 CHRIST MAGNIFIED IN OUR BODY. 25

1. The purity of his law —

[It is not only in " bearing one another's burthens," but
in obeying all the precepts of the Gospel, that we are to
" fulfil the law of Christ." Now the extent of this law is not
in any degree imagined by the world at large : they have no
idea of the motives, the principles, the conduct which the
Christian code inculcates. But when a child of God is
enabled to act up to his profession, he shews to all around
him the beauty of holiness : he commends to them the law
which he obeys : he constrains them to see and acknowledge
its transcendent excellence : and in advancing thus the honour
of the law, he honours also the Lawgiver : " In adorning the
doctrine of God our Saviour," he adorns and magnifies the
Saviour himself.]

2. The perfection of his character—

[The Christian follows the steps of his Divine Master,
and endeavours to " walk as he walked." Now if his path be
luminous, what must that of the Lord Jesus have been ? The
most eminent of our fallen race was no more in comparison of
him, than a twinkling star (I should rather say, a glow-worm)
in comparison of the meridian sun. If therefore the effulgence
of a poor and sinful creature like ourselves be such as to
attract the admiration of all that behold it, much more must
the splendour of Emmanuel's holiness exceed in glory; inso
much that the attainments of Paul himself have no glory by
reason of his glory that excelleth.]

3. The blessedness of his service—

[If we see a person grudging every labour that he per
forms, we naturally conclude that his task is irksome, and
that the master whom he serves is not (in his esteem at least)
worthy of any high regard. But if we behold a person strain
ing every nerve, and exerting himself day and night in the
most arduous services, and, after all, complaining only that he
cannot perform one half of what he wishes to do for his
master, we conclude, of course, that he loves both his work,
and his master too. When therefore we behold an exemplary
and laborious Christian devoting all his powers to the service
of his God, and all the while taking shame to himself as an
unprofitable servant, we are constrained to say, that (in his
eyes at least) his Lord is worthy of all honour, and the work
in which he is engaged is perfect freedom. The devotedness
of the servant is a high and public commendation of his
Lord.]

4. The power of his grace—

[It is to this chiefly that the Apostle refers : and it is by
a display of this that Christ is chiefly magnified. A river

26 PHIL1PPIANS, I. 20. [2139.

flowing with a rapid and majestic current to the sea, would
defy the efforts of the whole world to turn it back again to its
source ; yet by the returning tide it is not only arrested in
its course, but driven up again with equal rapidity towards
the fountain-head. It is thus that a sinner, when rushing
with the whole current of his affections towards this present
world, is stopped in his career of sin, and turned back with
an irresistible impulse towards high and heavenly things.
Let men, yea, let all the angels in heaven, attempt to effect
this change, and their united efforts would be in vain. Who
then that witnesses this change, and beholds the believer's
victories over sin and Satan, and his progressive advancement
in the ways of holiness, must not adore that power by which
so great a miracle is wrought? In this Christ is indeed
magnified : " the exceeding greatness of his power is made
known;" and the sufficiency of his grace is incontrovertibly
established.]

Let us now proceed to inquire,

II. By what means Christ may be magnified in our
body —

St. Paul knew not whether his present imprison
ment would issue in life or death : but in either case
he hoped and expected that Christ would be mag
nified in his body ; that is, either by the renewed
services of his body, or its protracted sufferings unto
death. In order then to magnify Christ in our body,
we must,

1. Use our body as an instrument to fulfil his will —

[The Apostle was a fit pattern for us. Were his feet at
liberty? he travelled from Judea round about into Illyricum,
that he might carry to heathen nations the glad tidings of the
Gospel. Were his hands at liberty? he worked by night,
that he might be able to preach by day. Was his tongue at
liberty ? he preached Christ incessantly, and encouraged all
to put their trust in him. It is thus that we also should act.
We are not indeed called to execute like him the apostolic
office, and, consequently, not to tread precisely in the Apostle's
steps : but we are called to walk in the same spirit, and to
employ all the faculties of our body in the same manner. We
should " yield all our members instruments of righteousness
unto God." We should consider our eyes, our ears, and all
our powers, as consecrated to him, and to be used for him.
And though our sphere may be very contracted, yet may
every one of us find abundant scope for the exercise of piety
and benevolence, if we will only put forth the powers that we

2139.] CHRIST MAGNIFIED IN OUR BODY. 27

have, and embrace the opportunities that are afforded us.
Dorcas was limited in her means of doing good ; yet were her
exertions so great, that the whole Church at Joppa wept and
deplored her loss : and we also may endear ourselves to multi
tudes, and greatly magnify the Lord, if in our respective places
we improve the talents committed to our care.]

2. Endure cheerfully whatever we may be called
to suffer for his sake—

[There is a kind of suffering which we should account no
suffering at all : we should " mortify our earthly members,"
and " crucify the flesh with its affections and lusts," and cut
off the right hand, or pluck out the right eye, that is an occa
sion of offence to us. But there are other sufferings, which
though we may deprecate, we must expect and submit to,
saying, " Not my will, but thine be done." Reproaches,
persecutions, imprisonments, and death, are, more or less, the
portion of all who follow Christ. Doubtless they are not
pleasing to flesh and blood : yet, as they may be the means of
displaying the power and grace of Christ, we may not only
bear them, but even " take pleasure in them." St. Paul
cheerfully submitted to them in this view: " We bear about,"
says he, " in our body the dying of the Lord Jesus, that the
life also of Jesus might be manifest in our bodya:" and, to
manifest the importance of that thought, he repeats it almost
in the same words in the very next verse. Let us meet our
trials in the same way ; and then, as he has told us, His
strength shall be perfected in our weakness, and His name be
magnified in our obedience.]

ADDRESS—

1. The self-indulging world —

[You seem to think your body made only that you might
adorn, pamper, and gratify it. What resemblance then have
you to the Apostle ? Till you know the true use of the body,
and employ it in its only legitimate exercises, you have no
pretensions to the Christian character15.]

. 2. The inactive professor—

[St. Paul intimates that there is but one alternative ; you
will either "be ashamed," or "magnify Christ with your
body :" if by any considerations you are deterred from glorify
ing Christ, you so far renounce all your principles, professions,
and expectations : but if you value Christ as you ought, you
will live and die for him. Judge which is better for your
selves, and more suitable to your obligations to him.]

a 2 Cor. iv. 10, 11. b Dan. v. 23. and 1 Cor. vi. 19, 20.

28 PHILIPPIANS, I. 21-24. [2140.

3. The advancing Christian-

[What a noble ambition is yours0 ! You are not con
tented to serve or enjoy Christ, but must also magnify him.
Go on ; and he will soon " make your vile body like unto his
glorious body " in a better world : and whatever others may
be, you shall " not be ashamed before him at his coming."]

c 2 Thess. i. 11, 12.

MMCXL.

ST. PAUL'S DILEMMA.

Phil. i. 21 — 24. To me to live is Christ, and to die is gain.
But if I live in the flesh, this is the fruit of my labour : yet
what I shall choose I wot not. For I am in a strait betwixt
two, having a desire to depart, and to be with Christ ; which
is far better : nevertheless to abide in the flesh is more needful
for you.

THE way to ascertain the real excellence of reli
gion, is to see what it can do for us in the hour of
trial, when all other helps and comforts fail us. If it
can support us then, and make us to triumph over
all the feelings of nature, its power must he confessed
to he exceeding great and highly beneficial. Now
that it has that power, is evident from the example
before us. St. Paul was in prison at Rome, confined
there in order to be brought forth for execution,
whenever Nero, the Roman emperor, should issue
the command. Contentious teachers in the mean
time were taking advantage of his confinement, to
draw away disciples after them, and seeking thereby
to add affliction to his bonds. And what effect had
these upon him ? As for his own sufferings, from
whatever quarter they came, he was persuaded they
would issue in his everlasting salvation ; whilst the
efforts of the teachers, notwithstanding the corrupt
ness of their motives, would issue in the salvation of
others : his mind therefore was kept in perfect peace,
and he was equally willing either to live or die, as
sured that Christ would certainly be magnified in his
body, whether by life or death. This blessed state

2140.] ST. PAUL'S DILEMMA. 29

of equanimity is admirably depicted in the words of
our text. In order to take a fuller view of it, we
shall point out,

I. The prospects of the Apostle—

These were truly blessed both in life and death :

1. In life-

[Two objects were near his heart ; namely, to honour
Christ, and to benefit the Church. " To him to live was
Christ." To exalt Christ, to make known his salvation, and
to extend the boundaries of his kingdom, was his constant
aim, his sole employment — - To further the welfare of

the Church also, by confirming the faith, and advancing the
happiness, of the disciples, this was the office that had been
delegated to him by God himself, and which he had now
for many years endeavoured to execute to the utmost of his
power.

He had already succeeded to an astonishing extent in pro
moting these objects ; and he had no doubt but that, if his
life were prolonged, they would continue to be advanced by
means of his ministrations —

2. In death—

[Having fled for refuge to the hope set before him, he
was well assured that he was accepted in the Beloved. He
had already for many years been with Christ by faith, walking
as before him, depending upon him, holding sweet fellowship
with him, and receiving continually out of his fulness : but he
expected, immediately on his departure from this world, to be
with him in a more intimate and immediate manner, behold
ing his glory, and enjoying the fullest possible communications

of his love

Not that these prospects were peculiar to him. The weakest
Christian enjoys the same, only in an inferior degree : for
every one who truly believes in Christ, will assuredly seek the
advancement of his kingdom, and may firmly expect a partici
pation of his glory.]

Though these prospects were so glorious, yet they
created some embarrassment in his mind. He pro
ceeds to mention,

II. The straits and difficulties to which they reduced

him—

He speaks not indeed of any serious difficulties,

30 PHILTPPIANS, I. 21-24. [2140.

but only of a dilemma to which he was reduced by
the contrary desires within him3 :

For his own sake he wished to die—

[" To die," he says, " would be gain to him." And a
glorious gain indeed it must be to one so prepared for death
as he ! To get rid of sin, and sorrow, and temptation, and
suffering, of every kind ; to have all the faculties of his soul
perfected, all its capacities enlarged, all its wishes accom
plished ; to behold all the glory of his God and Saviour ; to
join with all the hosts of heaven in songs of joy and triumph ;
and to enter upon a state of unalienable everlasting felicity ;
well might he say, " This is far better :" for even his exalted
happiness whilst on earth, must fall infinitely short of such a
state as that

We wonder not therefore that he wished to exchange his
present trials for that unutterable bliss ]

For the sake of others he wished to live —

[It certainly was very desirable, and, in some sense, "need
ful" for the Church, that his labours should still be continued
to them. They still needed his instruction to guide them, and
his influence to preserve them, in the right way. Doubtless
God could have guided and preserved them, without the in
tervention of any human being : but He has ordained men to
be the instructors of his Church, and has connected the
prosperity of his people with the labours of their ministers :
and therefore the Apostle's labours were of infinite value to
those who could enjoy them. This he felt : he had reason to
think, that, if he were spared to come to them again, their
faith would be strengthened, and their rejoicing in Christ
Jesus would be more abundant " through himb." Indeed the
Church is a great hospital, in which experienced physicians
regularly attend to the wants of the patients, and administer
to them respectively from the inexhaustible storehouse of
God's word, whatever they judge most suited to their neces
sities

From this consideration, he was as willing to live, as from
other views he had been desirous to die : and he was for a
while perplexed by the opposite attractions of the public
benefit on the one hand, and his own personal advantage on
the other.]

a We apprehend that the 22d verse should rather be translated
thus : " But whether it be worth my while to live in the flesh, and
what I shall choose, I know not." This not only renders the verse
intelligible, but the whole passage luminous. See^Beza, in loc.

b ver. 25, 26. ev epoi. To translate this "for me," lowers the sense
exceedingly.

2140.1 ST- PAUL'S DILEMMA. 31

But benevolence soon triumphed, and formed,
III. The ultimate decision of his mind—

[Whether God made any revelation to him on the subject,
or he inferred the purposes of God from the effects of divine
grace operating on his soul, we know not : but he knew that
he should abide and continue with the Church for some time
longer; and he cordially acquiesced in this appointment. His
mind was instantly assimilated to the mind and will of God :
atid he was willing to bear more, that he might do more ; and
to postpone his own enjoyment even of heaven itself, that he
might bring others to enjoy it with him.

Blessed disposition of mind ! how honourable to the Chris
tian character ! how worthy to be imitated by all who name
the name of Christ ! Yes ; thus should we all " seek not our
own things, but the things of Jesus Christ;" and "not our
own wealth, but the wealth of others " • ]

This subject furnishes abundant matter,
1. For painful reflection—

[How few are there, even of the people of God, who attain
to this heavenly state of mind ! As for the ignorant ungodly
world, they are indeed often reduced to a strait, not knowing
whether it is better to protract their miserable existence on
earth, or to terminate it at once by some act of suicide. And
if they choose life rather than death, it is not from love to
God and to their fellow-creatures, but from the fear of that
vengeance which awaits them on their departure hence. Ah !
terrible dilemma ! yet how common ! The people of God, it
is true, are, for the most part, far enough removed from this.
What they may for a moment be brought to, under some
extraordinary weight of trial and temptation, we presume not
to say : for Job, that holy and perfect man, has sufficiently
shewn us what is in the human heart. But peace and joy are
the usual attendants on a state of acceptance with God : and
it is the believer's own fault, if he possess not such foretastes
of heaven, as to make him long for death, as the door of
entrance into perfect bliss. O my brethren, why is not this
your state ? Is it not owing to your retaining too much the
love of this world in your hearts ? Is it not owing to secret
declensions from God, and to your not meditating sufficiently
on the glories of heaven ? Let me entreat you to gird up the
loins of your mind, to take continual surveys of your future
inheritance, and so to live in habitual fellowship with Christ,
that death may be disarmed of its sting, and be numbered by
you amongst your richest treasures0.]

e 1 Cor. iii. 21, 22.

32 PHILIPPIANS, I. 27. [2141.

2. For interesting inquiry—

[How are we to obtain that blessed state of mind ? The
answer is plain : Let it be " to us Christ to live ;" and then it
will assuredly be " gain to die :" and, however great our desire
after that gain, we shall have a self-denying willingness to
live, for the honour of Christ, and the benefit of his people.
Let us then seek a due sense of our obligations to Christ, that
we may be constrained to live entirely for him. Let our first
inquiry in the morning be, What can I do for my Lord this
day ? And in the evening, Have I rendered to him this day
according to the benefits I have received from him ? By such
exercises we shall get our hearts inflamed with holy zeal for
his glory ; and shall be made willing to forego even our own
happiness in heaven for a season, that we may serve him the
longer on earth, where alone we can render him any effectual
service. We shall lay out ourselves to make Christ more
known, and his people's joy in him more abundant. In short,
if we get the principles of the Apostle rooted in our minds,
we shall exhibit a measure at least of his holy practice in our
lives d.]

d If this were a Funeral Sermon for any eminent minister or
Christian, his example might here be modestly commended, aijd pro
posed for imitation.

MMCXLI.

A HOLY CONVERSATION RECOMMENDED.

Phil. i. 27. Only let your conversation be as it becometh the
Gospel of Christ ; that whether I come and see you, or else
be absent, I may hear of your affairs, that ye standfast in
one spirit, with one mind striving together for the faith of the
Gospel.

THE interests of immortal souls should be dear to
every one, but most of all to the ministers of Christ.
Neither the height of prosperity, nor the depth of ad
versity, should ever induce us to forget them. Our
blessed Lord, when in the bosom of his Father, could
not rest, (if we may so speak,) till he had undertaken
our cause ; nor in the midst of all his sufferings did
he relax his solicitude in our behalf. St. Paul also, in
every diversity of state, was so intent on the salvation
of his fellow-creatures, that he counted not even his

2141.] A HOLY CONVERSATION RECOMMENDED. 33

life dear to him, if only he might be instrumental to
their eternal welfare. He was now in prison at Rome :
yet what employed his thoughts ? He had a request
to make to the Philippian Church : and what was it ?
Did he desire that they would endeavour to liberate
him from his chains ? No ; he was unmindful of him
self, and solicitous only that they should adorn the
Gospel. For this " only" did he labour; and this
" only " did he desire.

We notice, in the words before us,
I. His general exhortation—

The standard at which the Christian is to aim, is
widely different from that with which the rest of the
world are satisfied. We can easily understand that
different modes of living would become a prince and
a beggar, or a philosopher and a child : we can rea
dily conceive also, that if a company of angels were
sent down to sojourn upon earth, and a direction
were given them to live suitably to their high station,
it would import pre-eminent sanctity in the whole of
their conversation. From hence we may form some
idea of the exhortation in the text. The Christian
is " a citizen of no mean city ;" he is a citizen even
of heaven itself: and he is to order his life in such a
way, as becomes the society to which he belongs3.
The Gospel is the charter of their privileges, and the
directory of their conduct : and they are to walk as
becomes,

1. The wonders it unfolds—

[Contemplate the great mystery of redemption : contem
plate the incarnation, life, death, resurrection, and ascension
of Christ, together with the offices he still continues to execute

for his people's good Contemplate the favour with

which the Father regards them in and through his beloved

Son — Contemplate the love of the Holy Spirit, who

condescends to make their polluted bodies and souls his habi
tation, in order that through his gracious influences they may
be made meet for the inheritance of the saints in light —
What kind of a life do such mysteries of love and mercy re
quire ? Should not our souls be lost, as it were, in wonder,
love and praise ? —

a This is the precise idea of
VOL. XVIII. D

34 PHILIPPIANS, I. 27. [2141.

2. The profession it calls us to —

[We profess to be " as lights in the world," "as cities set
on a hill :" we profess to be ""born from above," to be " trans
formed into the Divine image," yea, to be " changed into the
Divine image, from glory to glory, by the Spirit of our God."
In a word, we profess to be " epistles of Christ, known and
read of all men ;" insomuch that no one can behold us, without
seeing the mind and will of God exhibited in living characters
before his eyes. What then is the conversation suited to such
a state ? Is a mere negative holiness sufficient, or a lukewarm
performance of religious duties? Who will behold God in
such a conduct as that ? If we are to exhibit Christ to the
world, we must " walk altogether as Christ walked :" his tem
per, his spirit, his conduct, must be ours ]

3. The benefits it confers —

[Take a distinct view of these : survey the pardon of sins
unnumbered, the peace that passeth understanding, the
strength for every duty, the access to God on all occasions,
the joy unspeakable and glorified, the prospects opened in a
dying hour, the crowns and kingdoms reserved for us in a

better world What manner of persons ought ive to be,

who have such mercies vouchsafed unto us ? Does it become
such persons to be weighing out their services by drachms
and scruples, if we may so speak? Should we not "love
and serve God with all our heart, and all our mind, and
all our soul, and all our strength?" The continual habit
of our minds should be, " What shall I render unto the
Lord?" ]

But, that we may not spend all our time in mere
general truths, let us proceed to notice,

II. His particular directions —

A Christian minister is not like the ostrich, which
having laid her eggs in the sand, pays no further
attention to them ; but like a tender mother, who,
after having brought forth her infant, travails with it
in birth a thousand times, through her fond solici
tude for its welfare b. If present with his people, he
watches over them with care ; if absent from them,
he anxiously inquires respecting their state. To see
good in them, and to hear it of them, is, next to his
personal enjoyment of God, his chief happiness. He

" Gal. iv. 19.

2141.] A HOLY CONVERSATION RECOMMENDED. 36

can say with truth respecting them, " I live, if ye
stand fast in the Lord." Now, amongst the various
blessings which he desires them to enjoy, there are
two in particular, to which we would call your
attention ;

1. An union of heart among themselves—

[This is essentially necessary to the welfare of any Church:
if there be dissensions and divisions among them there will
soon be confusion and every evil work. And where shall we
look for union, if not among the household of God? Have
they not all one faith, one hope, one baptism, one God and
Father? Are they not all members of one body, all animated
by the same Spirit, all heirs of the same glory? It was from
these very considerations that the Apostle urged the Ephesian
Church to cultivate an humble, meek, forbearing, and forgiv
ing temper, and to " keep the unity of the Spirit in the bond
of peace ;" and, as in the text, made it his one request to them,
when he was a prisoner at Romec. Of how much importance
he thought this temper to be, we may judge from what he
himself says in a few verses after the text : we cannot conceive
language more tender, or motives more powerful, or entreaties
more urgent, than he there addresses to themd; and the one
point that he there presses upon them is, that they would be
" like-minded, having the same love, being of one accord, and
of one mind."

This then we would impress upon your minds as a matter
of indispensable necessity. There will of course, amongst a
number of persons whose former views, habits, and dispositions
have been so different, arise many occasions of difference, per
haps also of dissatisfaction and disgust : but Christians should
regard the smallest symptom of disunion, as they would the
beginnings of a conflagration in the house wherein they dwelt:
every one should have his personal feelings swallowed up in an
attention to the common cause. All should have one object,
and unite their efforts to accomplish it, and banish in an instant
whatever might obstruct their exertions for the general good.
That this will sometimes be attended with difficulty, is implied
in the very exhortation to " stand fast in one spirit :" but it
may be done ; and, if our hearts be right with God, it will be
done.]

2. A zealous attachment to the faith of Christ—
[Many things there are which may operate to turn us from

the faith of Christ. That which the Apostle more especially

c Eph. iv. 1—0. <> Phil. ii. 1, 2.

D 2

;JG PHILIPPIANS, I. 29. [2142.

had in view, was the dread of persecution6: and certain it is,
that the fear, not only of death, but even of an opprobrious
name, causes many to draw back from their holy profession.
But we must "take up our cross daily, and follow Christ;"
yea, we must " follow him boldly without the camp, bearing
his reproach." In this holy fortitude we should all unite:
for the defection of one has a tendency to weaken all the rest.
" With one mind therefore we should strive together for the
faith of the Gospel." We should endeavour to preserve in our
own souls a love of the truth, and in every possible way to
recommend it to those around us. We should bear in mind
the benefits which we hope to receive from the Gospel, and
the obligations we have to hold fast our profession of it : and
we should determine, through grace, to seal it (if need be) even
with our blood.

We must be careful, however, not to spend our zeal about
the circumstantials of religion, or to cloke a bigoted attach
ment to a party under a pretence of love to Christ : it is the
Gospel itself, and the blessed truth which it unfolds, that we
are to contend for; and for that we are to be ready to lay down
our lives.

To hear of these two things, an orderly and affectionate
agreement among themselves (like that of a well-disciplined
army), and a steadfastness in the faith of Christ, is the greatest
joy of a minister, when, by the providence of God, he is for a
time removed from themr: in reference to both of them, there
fore, we would address you in the language of the Apostle,
" Brethren, dearly beloved and longed-for, my joy and crown,
so stand fast in the Lord, my dearly beloved g."]

e ver. 28. ' Col. ii. 5. e Phil. iv. 1.

MMCXLII.

SUFFERING FOR CHRIST'S SAKE, A GIFT OF GOD.

Phil. i. 29. Unto you it is given in the behalf of Christ, not
only to believe on him, but also to suffer for his sake.

THE chief obstacles to a holy and consistent con
duct arise perhaps from within, from the evil propen
sities of our own hearts. But very serious difficulties
are occasioned by the frowns and menaces of an un
godly world. We are naturally afraid of suffering ;
and are easily deterred from those things which would
subject us to heavy trials. But if we considered the

2142. '] SUFFERING FOR CHRIST, A GIFT OF GOD. .'37

cross as a badge of honour, as a source of good, and
as a high favour conferred upon us by God himself,
we should feel less anxious to avoid it, and be more
emboldened to walk as becometh the Gospel of
Christ. It is by this view of sufferings, that the
Apostle encourages the Philippians to hold fast their
profession without wavering. His expressions are
singularly bold and striking : they shew us,

I. That suffering for Christ's sake, is a favour con

ferred on us by God himself —
Believers are called to suffer for Christ's sake-
fin addition to the sufferings which are common to others,
the believer is called to endure contempt, and reproach, and
persecution, for the Gospel's sake. He is taught to expect
them a : and experience proves, that however amiable, or use
ful, or discreet he may be, he cannot avoid the odium attaching
to true religion.]

But his sufferings are a gift from God himself—

[As far as respects his persecutors, his trials arise from a
malignant effort of men and devils to obstruct the establish
ment of the Redeemer's kingdom : but as far as respects God,
they are a special gift from him. As the faith, on account of
which he suffers, is given him, so also are the sufferings them
selves, together with the ability to endure them patiently.
They are bestowed purely for Christ's sake1'; and are ap
pointed in number, weight, and duration, so as to conduce
most effectually to his eternal welfare.]

We may observe further concerning his cross,

II. That it is a richer gift than even faith itself—

Faith is certainly an inestimable gift ; yet the gift
of suffering for Christ's sake is far greater—

1. It is a higher privilege in itself —

[In believing, we receive from God all the blessings which
we stand in need of: but in suffering, we give to God: we give
our name, our property, our liberty, our life, to be disposed of
in any way which may tend most to his glory. What an
honour is this, for a poor creature, a worm of the earth, to

» Matt. v. 10—12. 1 Cor. iv. 18. 2 Tim. iii. 12.

h We may conceive Christ soliciting the greatest of all favours ou
behalf of a beloved disciple ; and, on being desired by his Father to
specify it, replying, " Father, I ask that he may have tlie honour of
suffering for me : " which the Father graciously condescends to grant.

'38 PHILIPPIANS, I. 20. [2142.

confer a gift on God himself! Surely, much as we are in
debted to God for the gift of faith, the giving us an opportu
nity to honour him should be esteemed a far richer obligation,
nor should any thing that we possess be of any value in our
sight, if we may but have the honour of sacrificing it for his
sake.]

2. It is a nobler testimony for God —

[When we believe, we bear testimony for God that his
word is true, and that not one jot or tittle of it shall ever fail.
But when we suffer for him, that testimony is far more plain
and unequivocal. We then declare, not only that God is good
and true, but that he is deserving of all that we can possibly do
for him ; that there is no service so hard, but we should cheer
fully engage in it ; no suffering so severe, but we should cheer
fully endure it for his sake. Hence it is said, that while " by
his enemies God is evil spoken of, on the part of his suffering
friends he is glorified."]

3. Tt is a more instructive lesson to the world —

[We cannot exercise faith in Christ, but we must by
that very act convey instruction to those around us. We ex
hibit somewhat of that change which takes place in the con
verted ; and are, as it were, " epistles of Christ, known and
read of them" who would not read the Scriptures themselves0.
But by suffering patiently for Christ's sake, we speak more
loudly in their ears : we force them to inquire, what induce
ments we can have to make such sacrifices ? and, whence we
derive our ability to sustain such trials? And so efficacious
have been the examples of many while enduring the torments
of martyrdom, that their very persecutors have been overcome,
and converted to God.]

4. It is a clearer evidence of grace—

[Many have believed the Gospel, while yet their hearts
were not upright before God. They have been convinced in
their judgment, but not converted in their soulsd. The same
observation may apply also to some who have suffered for the
Gospel's sake6. But a patient enduring of trials for Christ's
sake is certainly a very strong test of sincerity. It gives rea
son to hope, that we have attained some measure of conformity
to Christ, and that " the Spirit of glory and of God resteth on
usf. There may indeed be some corruptions yet remaining to
be mortified, which leave room for doubt respecting the present
safety of the soul; but if we combine a zealous endeavour to
mortify them, with a cheerful submission to the cross of Christ,

c 2 Cor. iii. 2, 3. d John ii. 23, 24. Acts viii. 13, 20, 21.

e Gal. iii. 4. f 1 Pet. iv. 13, 14. with ver. 28.

2142.] SUFFERING FOR CHRIST, A GIFT OF GOD. 39

we shall have a favourable testimony from Godg, and a happy
issue to our present conflicts.]

5. It is a richer mean of glory —

[The smallest portion of real faith has the promise of
eternal lifeh: and in this view it may be thought superior in
value to every thing else. But suffering for Christ's sake is the
means of augmenting that glory : it brings a recompence pro
portioned to the sufferings that are endured', and " works out
for us, light and momentary as it is, a far more exceeding and
eternal weight of glory k." Now as health is a richer blessing
than life, because it implies well-being as well as mere exist
ence, so a patient suffering for Christ's sake must be accounted
of more value than faith, because of the super-eminent degrees
of happiness to which it eventually exalts the soul]

ADDRESS —

1. To those who fear sufferings-
fit is painful to flesh and blood to bear the cross : but

what must be the consequence of shunning it ? Will not our
case be dearly purchased? Ah ! think of the fate that awaits
"the fearful1,'' and tremble lest the preservation of your life
for a season issue in the loss of it to all eternity"1.]

2. To those \\\\o feel them —

[Faint not, nor be discouraged. Would you deprecate
what Christ has asked of you, and what is given you in his
behalf. He who confers on you the honour of suffering for
him, will endue you with strength to bear your trials, yea, to
rejoice and glory in them". Only view your sufferings in
their true light, and you will rejoice that you are counted
worthy to bear them0. And, when you shall be joined to that
blessed company " who came out of great tribulation1'," you
shall not regret one loss that you sustained, or one pain that
you endured. The approbation of your judge, and the in
creased weight of glory which shall be awarded to you, shall
soon wipe away your tears, and turn all your sorrows into joy.]

3. To those who occasion them—

[Little do you think against whom you fight. You ima
gine that you are only opposing weak enthusiasts; but so
thought Saul, when, in fact, he was persecuting Christ him
self q. Know, tliat " whosoever toucheth the Lord's people,

K Rev. ii. 2 — 7. h John iii. .'56.

1 Hcb. xi. 26. Mark x. 29, 30. k 2 Cor. iv. 17.

1 Rev. xxi. 8. '" Mark viii. 3-3. " 2 Cor. xii. 9, 10.

0 Acts v. -11. Jam. i. 2, 12. i' Rev. vii. 14.

'i Acts xxvi. 15.

40 PH1LIPPIANS, II. 1, 2. [2143

toucheth the apple of his eyer ;" and that "it were better for
you to have a millstone hanged about your neck, than that
you should cause one of his little ones to stumble8." Be sen
sible then of your guilt and danger : embrace the doctrine
which you have been labouring to destroy1: and, instead of
opposing, labour to advance, the interests of the Redeemer's
kingdom.]

1 Zech. ii. 8. s Matt, xviii. 6. l Gal. i. 23.

MMCXLIII.

UNITY RECOMMENDED.

Phil. ii. 1,2. If there be therefore any consolation in Christ,
if any comfort of love, if any fellowship of the Spirit, if any
bowels and mercies, fulfil ye my joy, that ye be likeminded,
having the same love, being of one accord, of one mind.

THE Church of Christ is one great family ; all its
members being children of one common Parent, and
partakers of one common interest. To consult the
good of the whole is the duty of each ; no one re
garding his own personal gratification, but all com
bining for the common welfare. This was a favourite
topic with the Apostle Paul. The care of all the
Churches having been committed to him, he had
constant occasion to inculcate the necessity of union
amongst the multifarious and discordant characters
of which the different societies were composed. The
manner in which he inculcates it in the words before
us, is very remarkable, and deserves particular atten
tion. In opening the passage to your view, we shall
be led to notice,

I. The object of his desire —

He was now in prison at Rome : but his sufferings
caused no diminution in his concern for the welfare
of the Church of God. He saw with grief the efforts
which were made by the enemies of Christ to turn
aside the Philippians from the faith they had em
braced ; and he therefore urges them the more care
fully to preserve amongst themselves an unity of
sentiment and affection, in order that they might

2143.] UNITY RECOMMENDED. 11

give no advantage to their adversaries by intestine
divisions. The object, I say, which he desired to
promote, was unity of sentiment and affection —

This appears to be the true scope and import of his
words : " Being joined together in love, be united also
in sentiment : and being joined together in sentiment,
be united also in love, so as to have one soul penetrating
the whole body*." An unity in these respects is, it is
true, very difficult to be attained—

[Considering how the human mind is constituted, it is
scarcely to be expected men should be perfectly agreed upon
any point; and least of all upon religion, where the subjects
themselves are so deep and mysterious, and where so great a
scope for difference of sentiment is afforded by the terms in
which the truth is revealed. There is not unfrequently in
appearance an opposition between the things that are revealed:
(1 say in appearance; for it is not possible that there should
be any real contrariety in things which have been delivered
by inspiration of God :) and it may be expected that different
persons will lean to different sides, according to the weight
which the different positions appear to have in the general
scale of truth. Besides, the deep things of God are discerned
only by means of a spiritual perception imparted to us by the
Spirit of God: and of course they will be more or less justly
viewed, according to the measure of grace that has been given
to us, and according as our visual organs have been purified
from the films that obscure or distort the truth.

Of course, an unity of affection must be considerably im
peded by these circumstances : for we naturally agree best
with those whose sentiments we approve : and if there be any
great diversity of sentiment on important topics, we are apt to
feel a proportionable alienation of heart from the person in
whom it exists.]

But though a perfect union in these respects is
difficult, it is, as far as is necessary for all practical
purposes, certainly attainable—

[We are expressly taught, that it should, and may, exist
in the different members of Christ's mystical bodyb —
The way to attain it is, to confine ourselves to the funda
mentals of religion; and to make them the bonds of union;
whilst the less evident or less important truths are left as

a See the original, which consists rather of two parts than of four,
and should be construed accordingly.
b 1 Cor. i. 10.

42 PHILIPPIANS, II. 1, 2. [2143.

neutral ground, open alike to either party, and to be occupied
or not by each, as they see fit. What the fundamentals are,
may, it is true, be differently stated : but, if Christianity be
viewed in its true light as a remedy, and we agree in the depth
of the malady it is proposed to cure ; the means of healing,
through the atoning blood of Christ, and the influences of his
Spirit ; and the duty of those tvho are healed, to devote them
selves unreservedly to the service of their God; if, I say,
Christianity be viewed in this light, there will be very little
difference of sentiment between those who have ever felt its
efficacy. It is by going beyond these plainer truths ; by laying
an undue stress on some obvious doctrines, without suffering
them to be tempered with those which are of an opposite
aspect; by wresting from their plain import those passages
which we cannot reconcile with our favourite systems; and,
in a word, by exercising a dogmatical spirit on points which
are beyond our comprehension, and forming them into the
shibboleth of a party; it is by these things that the Church of
Christ is divided : and never till we return to the simplicity of
the day of Pentecost, shall we regain its unity. But when we
return to the docility of little children, we shall, to all prac
tical purposes, " see eye to eye."]

On the attainment of this object his heart was set,
as appears from,
II. The urgency of his request —

The first consideration which he urges is, the hap
piness which such a union would confer on him—

[He had rejoiced in their first conversion to God ; as a
mother does over her new-born infant : but his joy was blended
with much anxiety for their future welfare. That welfare was
now endangered by the efforts which were made to separate
them from each other, and to turn them from the faith. No
thing but their steadfastness could comfort him : but, if he
should see them cordially united together in sentiment and
affection, it would complete his joy. Hence he says to them,
'* Fulfil ye my joy." His very life seemed to be bound up, as
it were, in the prosperity of their souls ; so that in effect he
says to them, as he does to the Thessalonian Church, " Now I
live, if ye stand fast in the Lord." If therefore they felt in
any degree their obligations to him, they could not but labour
to carry into effect the object which would so conduce to his
happiness.]

To this he adds all the most powerful pleas that
could operate upon the human mind—

[" Is there any consolation in Christ?" As believers,
they could not but know that there was in him a fund of

2143.J UNITY RECOMMENDED. 43

consolation ; a mine, the treasures of which were altogether
unsearchable. Who can contemplate the covenant which he
entered into for the redemption of a ruined world, together
with all that he did to accomplish this stupendous work; his
mysterious incarnation, his holy life, his meritorious death,
his glorious resurrection and ascension, his intercession for us
at the right hand of God, and his exercise of all power as the
Head of his Church, and as the life of every believer in it;
who can contemplate all this, and not be comforted in the
thought of such a Saviour, and in the hope of such a salvation?
The greatness of his person, the suitableness of his under
taking, the sufficiency of his work, and his fidelity to all his
promises — where can consolation be found, if not in these?

But what enjoyment can any have of these things, if their
minds be distracted with controversies, and their hearts em
bittered with discord? "Whatever any may profess to the
contrary, it is only when the mists of controversy are dispelled,
that the cheering rays of the Sun of Righteousness can pene
trate and revive the soul.

The same may be said respecting " the comfort of love."
That there is unspeakable comfort in the existence and exer
cise of love, what Christian does not know ? The presence of
love argues, and, if I may so speak, constitutes, the in-dwelling
of the Deity in the soul : as the loving Apostle has said, " God
is love; and he that dwelleth in love, dwelleth in God, and
God in him." But sweet as is the harmony of kindred souls, it
cannot long exist, when once the discordant strings of contro
versy are touched. The voice which but lately delighted with
its sounds the ravished ear, loses its interest, when once it has
begun to make the Saviour's name a subject of dispute. Diver
sity of sentiment on such important matter as religion soon
creates coolness in the affections, and alienation in the heart.
Shall we then willingly admit amongst us a disposition of mind
so adverse to our best interests, and so destructive of our truest
happiness ?

Nearly allied to this is " the fellowship of the Spirit:" for
the Church of God is not merely one family, but one body,
every member of which is animated and enlivened with the
same soul. The Holy Spirit who pervades them all, produces
a holy fellowship between them ; between not those only that
are contiguous to each other, but those also which are most
remote ; it unites in one the inhabitants both of heaven and
earth. But this also is interrupted by the introduction of
discordant sentiments ; and the magnetic attractions, by which
it brought all under one common influence, cease to operate
with effect, and leave the mass of Christians as unconnected
and indifferent to each other as the world around them.

Of " bowels and mercies" also the true Christian is possessed.

44 PHILIPPIANS, II. 1,2. [2143.

He has felt towards himself the compassions of his God ; and
he desires to manifest towards all his brethren a measure of
the same tender care. But discord shuts up all these tender
emotions, and banishes from the mind this affectionate solici
tude ; so that hostility will take the place of love, and ana
themas be hurled, where nothing but mutual endearments
have before prevailed. St. Paul probably had more parti
cularly in view the effect which their dissensions would produce
upon his own mind : they would be as a dagger to his soul :
and could the Philippians, who had so richly participated his
love, make such a return ? No ; if they had any bowels and
mercies existing in them, they would avoid a conduct which
would so augment the distresses which, for their sakes and for
the sake of the whole Church, he was now enduring. God
had promised to his people, to " give them one heart and one
way, that they might fear him for ever, for the good of them
and of their children after them :" and this unity he besought
them, if they valued either their own welfare or his happiness,
most strenuously to maintain. He would have them all to
be not only one body, but to have one soul, and one spirit,
pervading all.]

Earnestly desiring that the same heavenly disposition
may abound in you also, I would, with most
affectionate entreaty, RECOMMEND,

1. That you guard against every disposition that
may interrupt this harmony —

[The Apostle particularly cautions the Philippians against
" strife and vain-glory," and exhorts them " in lowliness of
mind to esteem others better than themselves." So would I
also caution you against the indulgence of a proud, conceited,
self-sufficient spirit, which is the bane of all social harmony
and Christian love. These malignant dispositions have been
at the root of all those animosities which have in different

ages disturbed and divided the Church of Godc Only

let self be mortified and subdued, and love will reign ; yea, it
will so reign, that your union with your brethren shall re
semble that which subsists between the Father and Christ
himselfd.]

2. That you seek those blessings which have a
sanctifying efficacy on the soul—

[What love will not the consolation that is in Christ
inspire ? What will not a person who tastes " the comfort of
love" do to preserve love; and one who enjoys the " fellowship

c Jam. iii. 14—18. d John xvii. 21.

2144. J ESTEEMING OTHERS ABOVE OURSELVES. 45

of the Spirit," to maintain the unity of the Spirit in the bond
of peace? If you yearn over the desolations of Zion, and
have your " bowels and mercies" moved at the distresses of
those around you, you will never willingly contribute to disturb
the harmony of the Church by doubtful disputations. You
will strive for peace ; and in that exercise of love will reap in
your own souls the richest reward. Such is the exhortation of
St. Paul to the Colossian Church; and such is that with which
I shall conclude the present discourse: " Put on, as the elect
of God, holy and beloved, bowels of mercies, kindness, hum
bleness of mind, meekness, long-suffering; forbearing one
another, and forgiving one another, if any man have a quarrel
against any; even as Christ forgave you, so also do ye. And
above all, put on charity, which is the bond of perfectness, unto
which ye are called in one body, and be ye thankful6."]

e Col. iii. 12—14.

MMCXLIV.

ESTEEMING OTHERS ABOVE OURSELVES.

Phil. ii. 3. In lowliness of mind let each esteem other better
than themselves.

IT is a common and universally approved saying,
that the tree may be known by its fruit. Now we
would have the Gospel brought to this test : and we
are willing that it should be accepted or rejected,
according to the issue of this trial. That good things
have been spoken by uninspired men on the subject
of humility, we readily admit : for modesty, and a
deference to the sentiments of others, necessarily
commend themselves to the judgment of every con
siderate mind. But we apprehend that the precept
before us is peculiar to Christianity; and, as a maxim
in morals, it stands unrivalled in the whole world.
In support of this injunction, I will endeavour to
shew,

I. Its import-
Certainly it must be understood with some kind
of qualification and exception : for it can never be
meant, that a philosopher is to esteem an illiterate
peasant wiser than himself; or that a man of strict

46 PHILIPPIANS, II. 3. [2144.

morals is to regard a notorious drunkard or libertine
as more holy than himself. We can never be re
quired to entertain sentiments so entirely repugnant
to truth and fact. We must suppose some kind of
parity between the persons so compared ; namely,
that both of them profess a regard for God, and both
maintain a measure of consistency in their outward
conduct. But where there is nothing outward and
visible to contradict the sentiment, there it should be
entertained ; and we each should conceive of others
as better than ourselves :

1. As more pure in their principle —

[We should give persons credit for sincerity in what they
profess ; and not, without the strongest evidence, accuse them
of hypocrisy. But every man that is acquainted with his own
heart has seen in himself a sad mixture of motive, which he
cannot lout acknowledge before the heart-searching God ;
and, consequently, he will do well to regard himself as in
ferior to those whom he cannot convict of any guile, in com
parison of what he knows to have existed and operated within
his own bosom.]

2. As more consistent in their practice —

[Of his own inconsistencies, who amongst us has not
reason to complain ? Who, for one deviation which he sees
in others, may not discern a great many in himself? We are
not at liberty to indulge all manner of evil surmises, in order
to reduce others to a level with ourselves ; but should put
ourselves below others, in proportion as we appear to have
fallen short of the measure of their attainments.]

3. As more advanced in proportion to the ad
vantages they have enjoyed —

[We all are responsible for the advantages that have
been vouchsafed unto us : "To whom much has been given,
of them will the more be required." Now, of the opportuni
ties with which we have been favoured, we must be conscious ;
and respecting the length of time that we have professed to
seek after God, we must be sensible : but, in reference to
others, we must be comparatively ignorant : and therefore,
even if, in point of attainment, we appear to stand on a par
with them, we ought to take a lower place than they, because,
from the superiority of our advantages, we ought to have been
advanced far beyond them.]

Though, in explaining the import of this injunction,

2144.]] ESTEEMING OTHERS ABOVE OURSELVES. 47

I have in some measure anticipated my second head,
yet I will proceed more fully to point out,

II. Its reasonableness—

The reasonableness of it appears from this, that
we know incomparably more concerning ourselves,
than we do, or can do, respecting others. We know
more of our own,

1. Motives—

[There are workings of mind, of which even we ourselves
are scarcely sensible ; and which, whilst they appear good at
the time, we find afterwards to have been evil. The two
Apostles who would have called fire from heaven to consume
a Samaritan village gave themselves credit for a holy and
becoming zeal ; whilst, in fact, they were actuated by pride
and revenge : our blessed Lord told them, that " they knew
not what spirit they were of." In examining our own hearts,
we shall find, that, on different occasions, there has been much
amiss in relation to our motives, where our actions have
appeared most excellent and praiseworthy: but of the motives
of others we could judge only by the actions themselves : and
therefore it is but reasonable that we should account others, of
whom we know no evil, better than ourselves, who have been
conscious of much that has been contrary to the mind of God.
The mixtures which we have discovered in ourselves of pride
and vain-glory, of self-seeking and self-complacency, and of
many other hidden abominations, should make us ever to lie
low both before God and man.]

2. Exertions —

[We cannot but blush and be ashamed when we look
back upon the sloth and indolence which we have indulged,
especially when engaged in holy exercises. How slight has
been our application, when reading the word of God ! How
languid our frame, when drawing nigh to him at the throne of
grace ; our confessions being destitute of all contrition ; our
prayers, of fervour ; our thanksgivings, of gratitude ! In the
house of God, how have our minds wandered to the very
ends of the earth; yes, and sometimes too, perhaps, been filled
with all evil, when we have professed to have been engaged in
the service of our God ! In short, we cannot but be con
scious, that we have but too often trifled with God and our
own souls, when we should have been running as in a race,
and striving, as in a contest, for our very lives. But in reference
to others, we know not these things : and therefore it is in the

48 PHILIPPIANS, II. 3. [2144.

highest degree reasonable that we should " prefer them in
honour before ourselves3."]

3. Advantages—

[We have been conscious of the strivings of God's Spirit
within our own souls ; whilst respecting the experience of
others we know nothing. The inward fears that have been
excited in us, and the hopes we have cherished, and the conso
lations that have been imparted to us ; the assistances, too,
that we have received from Almighty God for the subjugation
of our lusts, and the renovation of our souls ; the discoveries,
also, which have been given us of Christ, and of the great
mystery of redemption ; these, and a thousand other blessings
which have been vouchsafed to us for the furthering of our
spiritual welfare, should have been productive of a suitable
and correspondent advancement in the divine life. But how
little have we availed ourselves of them, and profited by them !
The knowledge of this may well humble us in the dust. But,
respecting other persons, we are altogether in the dark, as to
their advantages, or their improvement of them : and there
fore we should take the lowest place, as that which properly
belongs to us, on account of our great unprofitableness.]

4. Defects —

[What know we respecting the corruptions of others, in
comparison of our own ? Who does not blush at the recollec
tion of much which has passed within him, which, if known
to man as it is known to God, would render him an object of
pity or contempt ? Who does not see, in his own temper, and
spirit, and conduct, there has been abundant occasion for
shame and contrition before God ? But we know but little
of these things in relation to others, and therefore in reason
are bound to esteem them better than ourselves.]

Not to dwell any longer on the reasonableness of
this injunction, I will pass on to mark,

III. Its excellency-
Suppose it to be obeyed ; and then behold its

influence,

1. On societies —

[It cannot have escaped our notice, how much evil arises,
in the world, and in the Church, from a proud, envious, self-
exalting spirit. " Wrhence come wars between nations, and
strife and contentions between neighbours, but from the lusts
that war in our members," even from a desire to advance our-

a Rom. xii. 10.

2144.] ESTEEMING OTHERS ABOVE OURSELVES. 19

selves at the expense of others? " Strife and vain-glory" are,
in my text, put in immediate contrast with " the lowliness of
mind" which is there recommended. Suppose that all were
actuated by the spirit of which we have been speaking ; the
little offences which occur would be scarcely noticed as worthy
of a thought : a charitable construction would be put upon
the motives of others, and the wounds inflicted by them would
be healed in a moment. Verily, there would be nothing but
love and harmony, where now exists nothing but animosity
and discord V]

2. On our own soul—

[O ! if pride were mortified, and self-love were put away,
and charity were exercised, and the soul were humbled under
a sense of its own unworthiness ; how many sources of pain
would be cut off! how many fountains of holy pleasure would
be opened to us ! The trials of life, whether from God or
man, would be as nothing to us ; because they would appear
infinitely less than our desert, and would be regarded as medi
cines to heal the sickness of our souls. On the other hand,
our mercies, how unmerited would they appear ; and what
admiring and adoring gratitude would they excite within us !
Every little attention from man, instead of operating to foster
our vanity, would abase us rather as unworthy of such love,
and stimulate us to make to him every return in our power.
The whole of our frame would resemble that of the Lord Jesus
Christ, "whose meekness and lowliness" were alike conspi
cuous, amidst the acclamations of friends, and the assaults of
the most envenomed enemies.]

3. On the interest of religion in the world—

[The world are eagle-eyed in spying out the faults of
those who profess religion : and when they see a vain, con
ceited, talkative, obtrusive, uncharitable professor, they despise
him in their very souls. And truly he deserves to be despised;
for "he stinks in the nostrils of God" himself0. But the
world do wrong in identifying these dispositions with religion :
for religion disclaims them utterly, and altogether condemns
them. On the other hand, they cannot but admire in their
hearts the man who is of a meek and humble mind. True,
they will not love him, because " they hate the light" which
such a character reflects : but they have an inward conviction
that he is right; and a wish, that, though they live not his
life, they may " die his death." They know, in their souls,
that God approves such characters, and that he will distinguish

b Kph. iv. 2, 3. <-• Isai. Ixv. 5.

VOL. XVIII. E

50 PHILIPPIANS, II. 5—8. [2145.

them with his favour, both hered, and in the eternal world6.
They see in such characters religion adorned and honoured1.
Would you then, brethren, recommend religion, cultivate
this spirit, and account yourselves the lowest of all and the
least of all«!]

d 1 Pet. v. 5. e Luke xviii. 14.

f 1 Pet. iii. 4. si Cor. xv. 9.

MMCXLV.

CHRIST'S HUMILIATION.

Phil. ii. 5 — 8. Let this mind be in you, which was also in
Christ Jesus : who, being in the form of God, thought it not
robbery to be equal with God : but made himself of no repu
tation, and took upon him the form of a servant, and was
made in the likeness of men : and being found in fashion as
a man, he humbled himself, and became obedient unto death,
even the death of the cross.*

ONE of the strongest characteristics of our fallen
nature is selfishness. The one desire of an unre-
generate man is to gratify self. Even those actions
in which he seems to have most respect to God or to
his fellow-creatures, will, if carefully examined, and
weighed in the balance of the sanctuary, be found to
have self for their principle, and self for their end.
This disposition being so deeply rooted in the heart,
we cannot but expect that it should operate to a cer
tain degree, even after the evil of it is discerned, and
after its allowed dominion has ceased. Doubtless
there were many pious Christians in the Roman
Church, as well as Timothy : yet St. Paul com
plained that all of them, excepting him, were in some
degree under the influence of a selfish spirit, and
" sought their own things rather than the things
of Jesus Christ." Against this thing therefore he

a This subject might well be treated thus: — 1. What the Lord
Jesus Christ has done for us. 2. What he expects us to do for him ;
i. e. to have the same mind toward others as he has had toward us ;
and to manifest it, as far as possible, in the same way ; accounting
nothing too much to do or suffer for the salvation of men.

2145. J CHRIST'S HUMILIATION. 51

cautioned the Philippians in a most affectionate man
ner ; beseeching them, with all earnestness, to " fulfil
his joy," in " being all of one accord and of one mind ;"
exhorting them to " esteem others better than them
selves ;" and " not to look every man on his own
things, but also on the things of others." To give the
greater weight and efficacy to his exhortations, he
then reminded them of the conduct of Christ towards
them, and recommended it as the best pattern for
their conduct towards each other : " Let the same
mind be in you which was also in Christ Jesus."

The words of the Apostle lead us to consider the
humiliation of Christ in a twofold view — As a fact to
be believed, and as a pattern to be imitated.

I. Let us consider it as a fact to be believed—

The two leading steps of Christ's humiliation were,
his incarnation and his death—

Previous to his incarnation, he existed in a state of
inconceivable glory and bliss. He " had a glory with
the Father before the worlds were made." He " was
in the bosom of the Father" from all eternity. He
was " the brightness of his Father's glory, and the
express image of his person." It was in and by
him that God, on various occasions, appeared to
men ; and hence it is that the Apostle calls him
" the Image of the invisible God ;" not only because
he bore a peculiar resemblance to the Deity, but
chiefly because the Godhead, which was never seen
in the person of the Father, was seen by many
in the person of Christ. We are informed, in the
text, that Christ was not only in the form " of God,"
but that " he thought it not robbery to be equal
with God," or, as the words more strictly mean, to
be as Godb. He assumed to himself all the titles,
attributes, and perfections of the Deity. He claimed

b The Greek is not "iaov TV Qeu, as in John v. 18, but laa, which
means as. This is unanswerably shewn by the references which Dr.
Whitby on the place has made to passages in the Septuagint, wheru
it is .so translated.

52 PHILIPPIANS, II. 5—8. [2145.

and exercised all the divine prerogatives. He per
formed by his own power all the works which are
ever ascribed to God. And in all this he was guilty
of no presumption ; because he was truly ' One with
the Father, in glory equal, in majesty co-eternal.'
To understand the Apostle as saying, that Christ,
while he was only a mere man, did not think of the
robbery of being equal with God, is to represent
him as commending a creature for his humility in
not aspiring to an equality with God ; a greater
absurdity than which could not enter into the human
mind. As Christ, when he took upon himself " the
form of a servant," became really man, so when, pre
vious to his incarnation, he was " in the form of
God," he was really and truly God. To this the
Scriptures bear ample testimony : they declare that
before he was "a Child born and a Son given, he
was the mighty God," even " God over all, blessed
for ever." And therefore, when he became incar
nate, he wras " God, manifest in the flesh ;" he was
" Emmanuel, God with us."

But this glory he, in infinite condescension, laid
aside. Not that he ceased to be God ; but that he
veiled his Deity in human flesh. As, previous to his
descent from Mount Tabor, he divested himself of
those robes of majesty wherewith he was then arrayed;
so, for the purpose of sojourning among men, he
emptied himself c of all his divine splendour, either
hiding it altogether from human eyes, or only suffer
ing a ray of it occasionally to beam forth for the
instruction of his disciples ; that, while others saw
him but as a common man, they might " behold his
glory, as the glory of the only - begotten of the
Father." He did not, however, assume our nature
in its primeval state, while yet it bore the image of
its Maker ; but in its fallen state, encompassed with
infirmities : " he was made in the likeness of sinful
Jicsh ;" and was " in all points like unto us, sin only
excepted."

c EKCVbKTC i

2145.] CHRIST'S HUMILIATION. 53

But there was yet a lower state of degradation to
which our blessed Lord submitted for our sakes,
which also is mentioned in the text, and which was
the very end of his incarnation ; " being found in
fashion as a man, he became obedient unto death."

When our Lord vouchsafed to take our nature into
an immediate union with himself, he became from
that moment subject to the law, even as we are.
More especially, having substituted himself in the
place of sinners, he was bound to fulfil the precepts
which we had broken, and to endure the penalties
which we had incurred. He was to be the servant
of God in executing his Father's will ; and the ser
vant of man, in performing every duty, whether of
obedience to his earthly parents, or of subjection to
the civil magistrate. He knew from the beginning
how arduous a course he had to run ; he beheld at
one view all that he must do, and all that he must
suffer, in order to accomplish the purposes of his
mission ; and yet he freely undertook our cause, say
ing, " I come, I delight to do thy will, O my God ;
yea, thy law is within my heart." And with the
same readiness did he persevere " even unto death."
When the extremity of his sufferings were coming
upon him, he implored indeed the removal of the
bitter cup, provided it could be removed consistently
with his Father's glory and man's salvation. But
this he did, to shew that he was really man ; and to
instruct his followers how to demean themselves in
seasons of deep affliction. By this we see, that it is
our privilege to make our requests known to God,
and to implore such a mitigation of our troubles as
shall render them more supportable, or such an in
crease of strength as may enable us to endure them.
Cheerfully however did he resign himself to the will
of his heavenly Father ; and though twelve legions
of angels were at his command to deliver him, yet
did he continue fixed in his purpose to give his own
life a ransom for us. Notwithstanding the death of
the cross was the most painful and ignominious of
any, yet to that did he submit for us; nor did he

54 PHILIPPIANS, II. 5—8. [2145.

cease from filling up the measure of his sufferings,
till he could say, " It is finished."

This then is the fact affirmed by the Apostle ; a
fact, which we should have considered as absolutely
incredible, if God himself had not plainly declared it,
and confirmed his testimony by the most indubitable
evidence. We are now therefore warranted to affirm,
that " it is a faithful saying, and worthy of all accep
tation." And though the frequency with which it is
mentioned, causes it in too many instances to be
heard without any emotion, sure we are, that the
more it is contemplated, the more it will fill us with
wonder and amazement. If we would but consider
that the God of heaven and earth assumed our sinful
nature, and died the accursed death of the cross, in
order to redeem us from death and hell ; if we would
but suffer this thought fully to occupy our minds,
methinks we should become like those in heaven,
who cease not day and night to make it the grand
subject of their united praises.

II. The more immediate view with which the Apostle
introduced the subject of our Lord's humiliation,
to which we also wish at this time to draw your
attention, was, that he might set it before the
Philippians as a pattern to be imitated.

It is not possible for us in all respects to imitate
this bright original, since we have no glory which we
can lay aside ; nor is it optional with us whether we
will become subject to the law or not. But, though
we cannot perform the same act that Christ did, we
may " have the same mind which was in him :" and
beyond all doubt we ought to resemble him in these
two particulars ; in feeling a tender regard for the
welfare of men's souls: and in being ready to do or
suffer any thing for their good.

1 . We should feel a tender regard for the welfare of
men's souls. When, in consequence of the fall of
man, there remained no possibility of his restoration
to God's favour and image, by any thing which he

2145.J CHRIST'S HUMILIATION. 5,5

could either devise or execute, this blessed and ador
able Saviour looked upon us with pity : his bowels
yearned over us ; and though he had not interested
himself on behalf of the angels that sinned, yet, he
determined to interpose for us, and by a marvellous
effort of his grace to save our souls alive. Let me
ask then, what is now the state of the heathen world ?
Is it not that very state to which the whole race of
man was reduced by the transgression of Adam, and
by their own personal iniquities ? They are under a
sentence of death and condemnation. They know of
no way of reconciliation with God. Being without
Christ, they are altogether without hope. And though
we will not presume to say that none of them are
saved ; yet we must affirm that their condition is
most pitiable, and that the notions which obtain in
the world respecting the extension of God's mercy
to them, are awfully erroneous. For if they can be
saved without Christ, why could not we ? And then
why did Christ ever come into the world ? If it be
said, that Christ has purchased mercy for them
though they knew him not, then we ask, Why did
the Apostles go forth to preach to the Gentile world?
Why did they submit to such numberless hardships
and labours at the peril of their lives, to bring the
heathen into the fold of Christ, if they thought that
they could attain salvation in their present state,
or that any considerable number of them would be
saved ? The Apostles knew little of that which we
falsely term, charity. They believed that " there
was no other name given among men whereby we
must be saved, but the name of Jesus Christ :" and
therefore they felt towards the heathen world as
they would have done towards a crew of mariners
perishing in the ocean : they went forth at the peril
of their own lives, willing to endure any thing them
selves, if they might but succeed in saving some of
their fellow-creatures. Ought not we then in like
manner to compassionate the heathen world ? Should
not " our head be waters, and our eyes a fountain of
tears, to run down day and night" for their perishing

56 PHILIPPIANS, II. 5—8. [2145.

condition ? What infidelity must there be in our
minds, or what obduracy in our hearts, if we can
look upon their state without the tenderest emotions
of pity and grief !

2. But to our compassion we must add also a
willingness to do and suffer any thing for their good.
When our blessed Lord beheld our misery, he flew
from heaven on the wings of love to succour and
relieve us. And though in order to effect his pur
pose he must disrobe himself of his majesty, and
become like one of us, a poor, weak, necessitous
creature, yea, and in our nature must submit to
death, even the accursed death of the cross ; he
accounted nothing too valuable to forego, nothing
too painful to suffer, in order to rescue us from de
struction. He undertook even to be " made a curse
for us," in order " to redeem us from the curse of the
law." Thus should we not rest in listless wishes for
the good of the heathen, but exert ourselves to the
utmost to save their souls. What if we cannot all
go forth like the Apostles ; cannot some of us give
liberally of our substance in order to provide them
the means of instruction ? cannot others afford their
time and attention in order to concert measures for
the establishing and conducting missions ? Cannot
others testify their readiness to devote themselves to
this great work, saying, like the Prophet Isaiah,
" Here am I, send me ?" But in the disposition to
fulfil this last, this most essential and urgent, duty,
there is amongst us a general, a lamentable defi
ciency. After inquiries made in every part of England,
none have as yet been found by us, endued with that
union of talents and of zeal which is requisite for the
work. Many, who in some respects appear fit for
the office of missionaries or catechists, are so fond
of their ease and worldly comforts, so fearful of en
countering difficulties and dangers, so ready, like

Ti T

Moses, to plead their want of fitness, when their back
wardness, it is to be feared, arises rather from
cowardice or sloth ; that there is danger lest the ar
dour of those who are zealous to promote the object

2145.] CHRIST'S HUMILIATION. 57

of missions should be damped, through a want of
opportunity to exert itself with effect. It is true,
(and blessed be God it is so !) that of late years
several societies have arisen to promote this glorious
work : and fears have been entertained, lest one
should interfere with another. But what are the
efforts of all of them combined, when compared with
the demand there is for such exertions ? If the mil
lions of heathens who are yet in darkness be con
sidered, the endeavours used for their instruction are
scarcely more than as a drop to the ocean.

It may be said perhaps, Why are we to waste our
strength upon the heathen ? Is there not scope for
the labours of all at home ? I answer, It is well for
us that the Apostles did not argue thus : for if they
had not turned to the Gentiles till there remained
no unconverted Jews for them to instruct, the very
name of Christ would probably long since have been
forgotten among men. We confess there are great
multitudes in our own land as ignorant as the hea
then : but yet they have the Bible in their hands ;
and there are in every part of the kingdom, some who
are both able and desirous to instruct them. How
ever ignorant therefore, or abandoned, thousands
are amongst us, there is hope respecting them, that
sooner or later their feet may be guided into the way
of peace. But as for the heathen, what hope can
there be respecting them ? for " How can they be
lieve in him of whom they have not heard ? and how
can they hear without a preacher ? " Besides, the
more our love abounds towards the heathen, the
more will "the zeal of others be provoked" for the
salvation of our neighbours ; and the more confi
dently may we hope for the blessing of God upon
their pious endeavours.

Let then all such excuses be put away ; and let
all exert themselves at least in prayer to the great
" Lord of the harvest," and entreat him day and
night " to send forth labourers into his harvest."
To ENFORCE what has been said, we would call your
attention to some additional considerations —

58 PHILIPPIANS, II. 5—8. [2145.

Consider then, first, what would have been the state
of the whole world, if the same mind had been in Christ
that is in us? Had he been as indisposed to effect
the salvation of mankind as we are to promote that
of the heathen, would he have left his glory for them,
would he have relinquished all the blessedness which
he enjoyed in the bosom of his Father? would he
have debased himself to such a degree as to take
upon himself their fallen nature ? would he have
substituted himself in their place, and borne all their
iniquities in his own person, and have become a curse
for them ? for them who, he knew beforehand, would
murder him as soon as they should have it in their
power? No — Then where would Adam, and all the
generations that have passed in succession to the
present hour, have been at this moment ? They
would all, without one single exception, have been
wailing and gnashing their teeth in hell : and all
future generations to the end of time would have
lived only to fill up the measure of their iniquities,
and to receive at last their tremendous doom. But,
adored be his name ! he " looked not on his own
things so much as on the things of others :" and, in
consequence of his self-denying exertions, millions
are already before his throne, and myriads, countless
as the sands upon the sea-shore, shall yet be added
to their number, to be monuments of his love, and
heirs of his glory. Shall we then any longer persist
in our supineness ? Shall we not rather exert our
selves to the utmost to imitate his love ?

Consider, next, how we are indebted to the bene
volence of our fellow-creatures. We forbear to notice
the kindness of the Apostles, because they were ex
pressly commissioned to preach the Gospel to every
creature, whether of their own, or of any other
nation. We will rather advert to an instance more
immediately parallel to our own case. For many
centuries after Christianity was promulged, our an
cestors were bowing down to stocks and stones ;
as we ourselves also should have been, had not some
pious Christian come, at the peril of his life, to bring

2145.] CHRIST'S HUMILIATION. 59

us the glad tidings of salvation. Suppose he had
argued, as we are apt to do, ' What can I do among
that savage race ? There are people enough of my
own country to occupy all my care ; and I may fulfil
my duty to God among them, without encountering
all the difficulties, and exposing myself to the dangers,
which I must expect to meet with in such an under
taking.' How awful, in that case, would have been
our present condition ! O Christians ! think of all
that you enjoy in Christ Jesus, your present consola
tions, your future prospects ; think of these things,
and say, ' I owe all, under God, to him who first set
his foot on our inhospitable shores, to shew unto us
the way of salvation ; his example stimulated others ;
and thus " the handful of corn that was scattered on
the tops of the mountains, has grown up like the
woods of Lebanon, or the piles of grass upon the
earth." Blessed, for ever blessed, be God for his
labours of love!' Who can tell then what may arise
from the labours of one society, or even of a single
individual ? We may not see very extensive benefits
in our day : and probably this was the case with
respect to him who first visited Britain. But could
he now behold from heaven the fruit of his labours,
how would he rejoice ! would he think that he had
exercised too much self-denial, or patience, or dili
gence, in the cause of God? Would he repent of
his exertions ? Would he not rather repent that he
had not stepped forward sooner, and been more ear
nest in this blessed work? Be ye then in earnest,
my beloved brethren. We have lost too much time
already ; and millions, though unconscious of their
wants, are now crying to us, as it were, " Come over
to India — to Africa — and help us." O that a holy
zeal might this day inflame our breasts ; and that we
might requite the labours of those who have in
structed us, by endeavouring to extend the benefits
derived through them, to the remotest corners of the
earth !

Consider, further, how kindly Christ will accept such
labour* at your hands. He tells us respecting things

60 PHIL1PP1ANS, 11. ;»— 8. [2145.

of a mere temporal nature, that what we have be
stowed on others for his sake, he will accept as
conferred on himself; "I was hungry, and ye fed
ME ; naked, and ye clothed ME ; sick and in prison,
and ye visited ME." And will he not much more
acknowledge himself indebted to us for the spiritual
blessings we confer on others ? * I was in darkness,
and ye enlightened ME ; I was far from God, and ye
brought ME near ; I was perishing, and ye saved ME.'
O what a thought is this ! how animating ! how im
pressive ! Are there any amongst us that will not
seek such an honour as this ? Stir up yourselves
then, my brethren ; and let us all join with one heart
to secure at least this testimony from our blessed
Lord, knowing assuredly that " we shall receive our
reward," not according to our success, but " accord
ing to our labour."

Lastly. Consider, how necessary it is to resemble
Christ, if ever we would participate his glory. It is
not by our profession that we shall be judged in the
last day, but by our true character exhibited in our
practice. Think not that the formal, the careless,
the supine, shall meet with tokens of God's accept
ance : it is the man who abounds in " works and
labours of love for Christ's sake," who shall be ho
noured with the approbation of his Judge. It is not
he who bears the name of Christ, but who has within
him the mind of Christ, who shall be counted worthy
to dwell with him for ever. He himself tells us, that
" not he who merely says, Lord, Lord, shall enter
into the kingdom of heaven, but he that doeth the
will of our Father which is in heaven."

If then ye cannot be moved by more ingenuous
considerations, reflect on this : and tremble, lest after
all your profession of Christianity, you prove only as
sounding brass and tinkling cymbals. Let those
whose consciences condemn them for their past in
activity, cry mightily to God for the pardon of their
sins, and the renovation of their souls. And may
God pour out upon us this day a spirit of faith and
love ; that we may feel a holy ambition to engage in

2146.] THE EXALTATION OF CHRIST. (>1

his service : and may all the endeavours, whether of
this or any other society, be abundantly blessed, to
the enlargement of the Redeemer's kingdom, and to
the salvation of many souls ! Amen and Amen.

MMCXLVI.

THE EXALTATION OF CHRIST.

Phil. ii. 9 — 1 1. Wherefore God also hath highly exalted him,
and given him a name ivhich is above every name : that at
the name of Jesus every knee should boiv, of things in heat-en,
and things in earth, and things under the earth ; and that
every tongue should confess that Jesus Christ is Lord, to the
glory of God the Father.

WE are told by an inspired Apostle, that the great
scope of the prophecies related to " the sufferings
of Christ, and the glory that should follow." To the
same points our attention is continually turned in
the New Testament. Sometimes they are stated as
an accomplishment of prophecy, and as proofs of
Christ's Messiahship : sometimes as grounds of our
hope before God : sometimes as motives to stimulate
us to duty : sometimes as models, according to which
God will work in us : and sometimes as examples,
which we are bound to follow : and sometimes as
encouragements to follow those examples. It is in
this last view that we are to contemplate this stupen
dous mystery at this time. The Apostle had said,
" Look not every man on his own things, but every
man also on the things of others." To illustrate and
enforce this exhortation, he shews how the Lord
Jesus Christ had emptied himself of all his own glory,
and endured death, even the accursed death of the
cross, for the salvation of men : and that in conse
quence of it he had received such tokens of his
Father's approbation as were commensurate with the
sacrifice which he had made. In considering this

testimony of his Father's love, let us mark,
I. The height to which he was raised—

C>2 PHILIPPIANS, II. 9—11. [2146.

The Lord Jesus Christ, as God, was incapable of
elevation : but, as man, he was raised from the lowest
degradation to the highest degrees of glory.

Amidst the depths of his humiliation he was greatly
exalted—

[At his baptism he received an audible testimony from
heaven, together with a visible communication of the Spirit of
God, in attestation of his Messiahship. In all the miracles he
wrought, a further testimony was borne to him by the Father.
And in his last hours, when in appearance he was even deserted
by his heavenly Father, universal nature bore witness to him ;
the sun going down, as it were, at noon-day ; the earth rending
and quaking to its very centre ; and the most convincing evi
dence being given to all, that he whom they crucified was
indeed the Son of God.]

But it was not till after that period that the exalta
tion spoken of in the text commenced —

[At his resurrection, he was declared to be the Son of

God with power At his ascension, he led captivity

itself captive, and, surrounded with myriads of holy angels,

went to take possession of his Father's throne — Seated

on that, he is elevated above all the works of God's hands ;
above men, so as to be " higher than the kings of the earth,"
even " King of kings and Lord of lordsa:" and above angels
also, " all the principalities and powers of heaven being made
subject unto himb " ]

The text requires us particularly to notice,

II. The reason of his exaltation-
It was in consequence of his previous humiliation :

it was,

1. As a reward of his sufferings —

[In this view it had been promised to him c

In this view he himself looked forward to it with intense

desire d And in this view it was actually conferred

upon him e ]

2. As the means of completing the work he had
undertaken —

[He was to redeem us, both by price, and by power. On
this account, after he had paid the price of our redemption,

a Ps. Ixxxix. 27. Rev. xix. 16. b 1 Pet. iii. 22. Heb. i. 5, 8, 9, 13.
c Isai.lii. 13— 15. andliii.10— 12. * Heb. xii. 2. John xvii. 4, 5.
e Dan. vii. 13, 14. Heb. i. 3, 4.

2146.] THE EXALTATION OF CHRIST. 63

he was invested with " all power both in heaven and in earth ;"
and " all things were given into his hands," that he might
order every thing for the accomplishment of his own will, and
the furtherance of the work which he had begun. In him was
all fulness treasured up, that he might impart unto his people all
needful supplies of grace f; and to him was all authority com
mitted, that he might put all enemies under his feetg. Thus,
by his elevation, are his triumphs and the triumphs of all his
people, finally and eternally secured.]

But we have further to notice his exaltation in
reference to,

III. The end of it-
It was that he might be the one object,

1. Of universal adoration —

[Of this he is most worthy, as all the hosts of heaven

testify11 And it must be paid to him: for God has

sworn with an oath, that it shall be paid to him by all in
heaven, earth, and hell1; or if \ve will not yield it to him as
the voluntary expression of our love, we shall be constrained
to acknowledge his right to it, whilst we are suffering under
the stroke of his avenging rodk.]

2. Of unlimited affiance—

[By confessing him to be both Lord and Christ, I under
stand such a confession as proceeds from unfeigned faith1.
And to this full affiance is he entitled, both according to his
essential nature as God, and in his mediatorial capacity as the
Saviour of the world™. In what way it is to be manifested,
the prophet tells us : " Surely shall one say, In the Lord have
I righteousness and strength"." As " the Christ," who died
for us, he is our righteousness ; and as " the Lord," who is
the Head and Governor of all, we receive out of his fulness all
needful supplies of grace and strength.

Nor let it be thought that this direction of our regards to
him will derogate at all from the honour of the Father: for, on
the contrary, it will be " to the glory of God the Father,"
whose wisdom has devised, and whose love has executed, so
wonderful a plan for the salvation of men. On this subject
we can have no doubt ; since our Lord himself has told us,
that God's very design in the whole of this stupendous mys
tery was, " that all men should honour the Son even as they

f Eph. i. 20—22. e I Cor. xv. 25. Ps. ex. 1, 2.

h Rev. v. 11 — 13. ' Rom. xiv. 11. with Isai. xlv. 23.

k Ps. ii. 1—3, 6,9— 12. i Rom. x. 9— 11.

m Isai. xlv. 22. n Isai. xlv. 24.

64 PHILIPPIANS, II. 1:2. 13. [2147.

honour the Father ; and that he who honoureth not the Son,
honoureth not the Father who hath sent him0."]

BEHOLD then,

1. How awful is the state of those who submit not
to him !

[We are equally rebels against him, whether we oppose
him as Lord, or as Christ ; whether we refuse to submit to his
righteousness15, or to his government. O reflect, ye who are
going about to establish a righteousness of your own, What
will ye answer to him, when he shall call you to an account for
usurping his office, and making void all that he has done and

suffered for you ? And you, who, whilst professing to

trust in him as your Saviour, live in disobedience to his com
mands, where will you hide your heads, when he shall say,
" Bring hither those mine enemies who would not that I
should reign over them, and slay them before me ?" Whatever
ye may now think, ye cannot invalidate the oath of God: he
has sworn, that unto him every knee shall bow ; and, if ye do
it not willingly, ye shall do it against your will, to your ever
lasting sorrow.

2. How blessed is the state of his obedient people!

[Shall Christ be exalted to the right hand of God in vain?
or will he refuse to impart to you out of his fulness ? Fear
not : you are committed to his care ; and he will not lose one
of you ; " not one shall ever be plucked out of his hands."
Whatever you need, it is treasured up for you in him ; and
" his grace shall be sufficient for you." It may be, that in his
service you may be called to endure many things : but if now
" he sees of the travail of his soul and is satisfied," be assured
that ere long it shall be no grief to you that you were humbled
for a season : for, " if you suffer with him. you shall also
reign with him," and "be glorified together with himq" in
his kingdom for evermore.]

0 John v. 22, 23. P Rom. x. 3.

1 2 Tim. ii. 12. Rom. viii. 17.

MMCXLVII.

GOD ASSISTS THE DILIGENT.

Phil. ii. 12, 13. Work out your own salvation with fear and
trembling. For it is God which worketh in you both to will
and to do of his good pleasure.

THERE is no person, however eminent his attain
ments in religion may be, who does not need to be

2147.] GOD ASSISTS THE DILIGENT. ()5

exhorted and urged to press forward. The Philip-
pians, in the judgment of the Apostle, had had " the
good work begun in them ;" yea, they had " obeyed
the word while he was with them," and had made a
still greater proficiency since his departure from them :
yet he animates them to further exertions, and en
forces his exhortation with the strongest arguments.
Thus should all Christian ministers " put their people
in remembrance of these things, notwithstanding they
may already know them, or even be established in
the truth." Let us then receive the Apostle's words
as addressed to ourselves in particular, while we
consider,

I. The exhortation-
God commands us to " work out our salvation" —

[We are not to imagine that salvation is either the reward
of our merits, or the effect of our unassisted exertions ; for if,
as our Lord assures us, " without him we can do nothing," it
is evident that we are far enough from being able to keep the
whole law of God ; which yet we must do, if we are to receive
heaven on the ground of our own righteousness. Nevertheless
we have a work to do, a work of infinite importance, in per
forming which we are not mere machines, but voluntary agents :
and on our performing of that work our salvation depends3.
We must consider our ways, repent of sin, believe the Gospel,
and devote ourselves to God, not indeed as conceiving our
selves sufficient for these things, but in dependence on that
aid, which God will afford to all who seek him in sincerity and
truth.]

But we must engage in this work " with fear and
trembling "-

[The terms " fear and trembling" do not import a slavish
dread and terror, but a holy vigilance and circumspection b.
And there is great need of this in working out our salvation.
Let us only consider how many lusts we have to mortify, and
how many duties to perform ; how many temptations we have
to withstand, and adversaries to overcome ; how prone we are
to err, and how many devices Satan uses in order to deceive

a See Acts xxvii. 25, 31.

b This is the meaning of it in every place where it occurs : — see
1 Cor. ii. 3. 2 Cor. vii. 15. and Eph. vi. 5. That it cannot mean
slavish fear is evident from Rom. viii. 15. and vii. 6.

VOL. XVIII. 1'

66 PHILIPP1ANS, II. 12, 13. [2147.

us ; how insufficient we are of ourselves for this great work,
and how awful would be the consequences of miscarrying in
it; and \ve shall readily acknowledge that our utmost caution
is little enough. St. Paul felt the force of these considerations ;
and notwithstanding he knew himself to be a chosen vessel
unto God, he "kept his body under, and brought it into sub
jection, lest by any means, after having preached to others, he
himself should be a cast-away0."]

That we may all be led to comply with this advice,
let us consider,
II. The argument with which it is enforced—

To see the full force of this argument we must
view it,

1. As a call on our gratitude —

[Having commended the Philippians for their obedience
to God, he reminds them, whence it was that they were made
to differ from others. They were by nature as destitute of any
ability or inclination to serve God as any other people upon
earth : but God, of his own good pleasure, and without respect
to any thing in them, had given them both to will and to do
what was acceptable in his sight. Now this sovereign act of
grace laid them under a tenfold obligation to love and serve
him: they must be vile indeed, if such love did not constrain
them to obedience. Have any of us then been converted by
the grace of God, and been " made willing in the day of his
power?" Let us consider this mercy as the strongest of all
motives for yielding up ourselves as living sacrifices, holy, and
acceptable to him, as our reasonable service d. Are we " a
chosen generation, that had not obtained mercy, but now have
obtained mercy ? " Let us exert ourselves to the utmost to
" shew forth the praises of Him who hath called us out of
darkness into his marvellous light6."]

2. As an antidote to our fears —

[It is difficult to feel the importance of eternal things, and
not give way to secret fears and misgivings, respecting the final
success of our present exertions. And indeed, if we were re
quired to work out our salvation by our own strength, we might
well yield, not only to fear, but to utter despondency. But the
argument urged by the Apostle removes our apprehensions by
assuring us, that He, who has given us the will, will also give
us the power, to obey him1. It is not to mock us that God
has created in us a disposition to what is good : it is not to

c 1 Cor. ix. 27. d Rom. xii. 1.

e 1 Pet. ii. 0, 10. f The text, with Isai. xli. 10.

2147. J GOD ASSISTS THE DILIGENT. 67

abandon us at last that he has hitherto given " grace sufficient
for us :" his past favours are an earnest and pledge of others
yet to come : he will continue to " strengthen us in our inward
man," and will " perfect his own strength in our weakness g."
Let us then acknowledge the force of the argument in this
view; and, assured that "our strength shall be according to
our day," let us " be steadfast, immoveable, and always abound
ing in the work of the Lord, forasmuch as ive know that our
labour shall not be in vain in the ZordV]

3. As an incentive to vigilance—

[Since it is " God who gives us both to will and to do,
and that entirely of his own good pleasure," we must of neces
sity be altogether dependent on him; if he keep us we shall
stand : if he leave us, we shall fall. Now God is a jealous God ;
and will surely manifest his displeasure if we walk unwatch-
fully before him. We may easily "grieve his Spirit';" yea,
if we continue in wilful habits of neglect, or in any allowed
sin, we may " quench his Spiritk ;" for he has warned us that
"his Spirit shall not always strive with man1;" and that, " if
we rebel and vex his Holy Spirit, he will turn and become
our enemy1"." The Israelites, who, notwithstanding they were
brought out of Egypt, and fed with manna from heaven,
perished in the wilderness, are set forth as examples to us".
And to many under temporal or spiritual afflictions may that
pungent question be addressed, " Hast thou not procured this
to thyself, in that thou hast forsaken the Lord, when he led
thee by the way0?" Well may this consideration stir us up
to watchfulness and circumspection, lest by intermitting our
labours, and relaxing our exertions in the work of our salva
tion, we bring upon ourselves his heavy displeasure1'.]

From hence we may SEE,

1. The beauty and harmony of Scripture doctrines—

[Our entire dependence on divine grace, together with the
absolute sovereignty of God in the distribution of his favours,
are here clearly stated. Yet the necessity of our working out
our own salvation is as strongly declared, as if every thing
depended on our own efforts. Now these are often set in
opposition to each other, as though they were contrary and
inconsistent doctrines. But God sees no inconsistency in
them ; nor shall we, if we only once learn to receive the
Scriptures with the simplicity of little children, instead of

R Phil. iv. 13. with 2 Cor. xii. 9. '< 1 Cor. xv. 58.

1 Eph. iv. 30. k 1 Thess. v. 19. > Gen. vi. 3.

m Isai. Ixiii. 10. Exod. xxiii. 21. n 1 Cor. x. 11.

0 Jer. ii. 17. P 2 Chron. xv. 2.

F 2

08 PHILIPPIANS, II. 12, 13. [2147.

presuming to be wise above what is written. On the contrary,
the two doctrines are perfectly harmonious; nor is there any
stronger argument for exertions on our part, than the freeness
and sufficiency of God's grace. Let us not then set altar
against altar, and doctrine against doctrine, but join in our
experience those things which God has indissolubly united,
and which are equally essential to our eternal welfare.]

2. The folly of the excuses which men urge in
justification of their own supineness —

[One says, It is in vain for me to attempt working, unless
God work in me both to will and to do what he commands.
But will any man forbear to plough and sow his ground, because
he cannot ensure a harvest ? We are to work out our salva
tion to the utmost of our power, and to call upon God for all
necessary assistance : it is in activity, and not in sloth, that we
are to expect his aid ; " Awake, thou that sleepest, and arise
from the dead ; and Christ will give thee light :" and if we will
not put forth the little strength we have, we must reap to all
eternity the bitter fruits of our own supineness.

Another says, I need not concern myself much about the
present state of my soul ; for if God has ordained me to life, I
shall live ; and if he has begun the good work in me, he will
carry it on. But to what purpose has God enjoined fear and
trembling, if we are at liberty to indulge such a presumptuous
confidence as this? It is true, that " God will keep the feet
of his saints ;" but it is by fear and trembling that he will
keep them ; his injunctions are, " Be not high-minded, but
fearq." And, " Let him that thinketh he standeth, take heed
lest he fallr."

Let not then the doctrines of grace be so perverted and
abused : but let us exert ourselves, as if we could do all ; and
depend on God, as knowing that, without him, we can do
nothing.]

3. The firmness of the believer's hopes —

[While the believer is maintaining continual watchfulness
and care, he still enjoys peace in his soul, and oftentimes " a
full assurance of hope." But on what is his hope founded? Is
it on his own resolution, zeal, and steadfastness ? Nothing is
further from his mind : he relies on the sovereignty, the power,
and the faithfulness of his God. God's grace is his own, and
he disposes of it according to his own good pleasure ; therefore
the believer, while he feels himself the most unworthy of the
human race, hopes that " God will shew forth the exceeding
riches of his grace in acts of kindness towards him" " God

i Rom. xi. 20. * 1 Cor. x. 12.

2148.] PRACTICAL RELIGION ENFORCED. 69

is able to keep him from falling ; and therefore the believer
says, " I know in whom I have believed, that he is able to
keep that which I have committed to him8." And lastly,
God has confirmed his promise with an oath ; and therefore
they who have fled for refuge to the Lord Jesus, have strong
consolation ; because it is impossible for God to lie ; and he is
faithful who hath promised1. Thus we see that the weakest
Christian stands on a rock, which defies all the storms and
tempests that ever can assail it. " Let us then be strong in
the Lord, and in the power of his might," and look to him to
" fulfil in us all the good pleasure of his will," and to " pre
serve us blameless unto his heavenly kingdom."]

s 2 Tim. i. 12. * Heb. vi. 17, 18.

MMCXLVIII.

PRACTICAL RELIGION ENFORCED.

Phil. ii. 14 — 1G. Do all things without murmuring s and dis-
putings : that ye may be blameless and harmless, the sons of
God, without rebuke, in the midst of a crooked and perverse
fiat ion, among whom ye shine as lights in the world; holding
forth the ivord of life ; that I may rejoice in the day of Christ,
that I have not run in vain, neither laboured in vain.

THERE are times for laying the foundations of
religion ; and there are times for raising the super
structure. Neither the one nor the other must be
neglected, since they are hoth equally necessary to
the completion of the sacred edifice which is to he
erected in the soul. St. Paul paid due attention to
them hoth. " As a wise master-builder, he laid the
foundation" with all possible care, declaring, that
though an angel from heaven were to announce any
other ground of hope than the Lord Jesus Christ, he
must not be credited, but rather must be held ac
cursed. So extreme was his jealousy upon this point,
that, when the Apostle Peter sanctioned, by his con
duct, a sentiment that militated against the doctrine
of salvation by faith, he rebuked him openly before
the whole Church. On the other hand, this holy
Apostle was not at all less jealous respecting the
performance of good works. In all his epistles, he

70 PHILIPPIANS, II. 14-16. [2148.

inculcates the indispensable necessity of them, in
order to our final happiness ; and in most of them he
enters very minutely into the different duties which
we are to perform to God, our neighbour, and our
selves. In the beginning of this chapter he had
recommended lowliness of minda; which he after
wards enforced from the example of Christ15. He
here continues the same subject, and inculcates a
constant exercise of humility towards both God and
man, as the best means of adorning our profession,
and of securing to ourselves the blessedness which
we look for in the eternal world. Pride fosters in
the soul a murmuring disposition towards God, and
a contentious disposition towards man. Humility
counteracts them both. Hence he says, " Do all
things without murmurings and disputings ;" engage
in every thing with a mind full of submission to God,
and of love to man ; that whatever difficulties you
may have to contend with, there may be nothing in
your conduct unworthy of your high and holy pro
fession, nothing that shall endanger your eternal
welfare.

To enter properly into the subject before us, it will
be necessary for us to consider,
I. The principles which are here assumed—

Notwithstanding his jealousy on the subject of faith,
he does not hesitate to declare,

1 . That the practical efficacy of religion should be
the chief object of our attention now-
fit was so to the Jews of old. They possessed the highest
privileges as God's chosen people, and had ordinances divinely
appointed for their stated observance : yet neither their pri
vileges nor their observances availed them any thing, without
holiness of heart and life : their circumcision, whilst they were
disobedient to the law, was as uncircumcision. To those who
boasted that they were Abraham's seed, and therefore children
of God, our Lord said, " If ye were Abraham's children, ye
would do the works of Abraham ;" and, " If God were your
Father, ye would love me." To the same test must our pre
tensions also be brought. It is in vain for us to " cry, Lord,

n ver. 0, 1. h ver. 5— 8.

2148.] PRACTICAL RELIGION ENFORCED. 71

Lord, if we do not the tilings which our Lord commands." It
is by our obedience to his will that our blessed Lord estimates
our love: " He that hath my commandments, and keepeth
them, he it is that loveth me :" and again, " If ye love me,
keep my commandments." On keeping of God's command
ments, so great a stress is laid, that it is made the one discri
minating point between the children of God and the children
of the devil. " In this the children of God are manifest, and
the children of the devil : whosoever doeth not righteousness,
is not of Gode." Nor is any profession or privilege available
for our eternal welfare without it : for " circumcision is nothing,
and uncircumcision is nothing, but the keeping the command
ments of Godd."]

2. That it will be the chief object of inquiry at the
day of judgment—

[If the Gospel produce not this effect, it is preached in
vain ; and they who dispense it, " labour in vain." As now
the tree is judged of by its fruits, so will it be " at the day of
Christ." In the account given us by our Lord himself, we are
forewarned what will be the grounds of his decision, when he
shall judge the world: those whose religion was productive of
good works, will be approved and rewarded in proportion to
their works : but those who lived in the neglect of good works,
will be disapproved and punished. Whatever professions any
may have made of faith and love, they will be brought to this
test; and according to it they will be justified or condemned.
Doubtless respect will be had to the principles from which
their works have proceeded : for " God will bring to light the
hidden things of darkness, and will make manifest the counsels
of the heart :" but the works of all will be viewed as evidences
of their internal dispositions, and will form the ground of the
judgment which shall be pronounced upon them.]

These principles being established, let us proceed
to consider,
II. The practice which is here inculcated —

We must not undervalue what may be called nega
tive holiness ; for, in truth, it is that which consti
tutes in a great measure the excellence of the saints.
The absence of a murmuring disposition, is to a
certain degree the same as positive contentment ; and
the absence of a contentious disposition as positive
love. But it is not a low degree of these virtues that
we are to seek after :

e 1 John iii. 6 — 10. d ] Cor. vii. 19. and 1 John i. 6. and ii. 7.

72 PHILIPPIANS, II. 14— 1G. [2148.

We should walk as lights in a dark world—

[It would ill become "the children of God" to walk as
children of Belial : on the contrary, they should be patterns to
the whole world; and should "give no occasion whatever to
their enemies to speak reproachfully." They should be
" blameless and harmless, and without rebuke, in the midst of
a crooked and perverse world." Nor let this be thought a low
attainment. Considering what an ensnaring world we move
in, and what depraved and perverse creatures we have to deal
with, it is no easy matter so to walk that no man may have
any fault to find with us but concerning the law of our God.
Such conduct requires incessant vigilance and circumspection
on our part, and no small measure of grace from the Lord
Jesus Christ. In this way we should shine as lights in a dark
world, " holding forth" in the whole of our conduct and conver
sation " the word of life." On every side of us there are rocks
and quicksands, which prove destructive to thousands, who
navigate this tempestuous ocean : and, whilst endeavouring to
avoid them ourselves, we should so steer our course, as to
perform the office of lights, or light-houses, to others ; that
they, following our luminous path, may escape the dangers
that surround them, and reach in safety the haven of rest.
This is the true view in which Christians should consider
themselves : they are intended to be witnesses for God, and
" epistles of Christ, known and read of all men." They are so
to walk, that others may see clearly in them a transcript of the
mind and will of God ; and that, conforming themselves to
their example, they may advance daily in the paths of right
eousness and grace.]

This alone will answer the end of ministerial ex
ertions—

[Pastors are appointed for the perfecting of the saints :
and unless this be accomplished by the word, it is preached in
vain : instead of proving to the hearers " a savour of life unto
life, it will be to them a savour of death unto death." Till a
minister beholds this change wrought in his people, he must
of necessity stand in doubt of them6: but when it is wrought
in them, he may well rejoice over them, seeing that they shall
surely be his joy and crown of rejoicing in the last dayf. Yes;
blessed indeed will be the meeting which he will have with
them in that day : he will recognize them as his spiritual
children, and present them unto God, saying, Here am " I,
and the children thou hast given me."]

In CONCLUSION, I will,

<• Gal. iv. 11, 19, 20. f 1 Thess. ii. 19, 20.

2149.1 MINISTERIAL ZEAL DEPICTED. 73

1. Guard against any misapprehension of this sub-
ject-

[Though we affirm that our works will be the ground of
God's judgment in the last day, we would not be understood
to intimate, that there is, or can be, any merit in our works.
It is not for any worthiness in them that we are saved, but
solely for the merits of our Lord Jesus Christ, who died for us,
and brought in an everlasting righteousness for our justification
before God. Our works, it is true, will be the test by which
our sincerity will be tried, and the standard to which the mea
sure of our reward will be conformed: but it is not for our
blamelessness that we shall be accepted ; nor will any thing be
conferred upon us on the ground of merit: the whole will be
a reward of grace, for the sake of our Lord Jesus Christ, and
through his obedience unto death. It is highly necessary that
this matter should be clearly seen, lest our very virtues become
a snare to us, and we perish at last by rejecting the salvation
provided for us.]

2. Give directions for attaining the state to which
we are called—

[It can be attained only by faith in the Lord Jesus Christ:
for it is only by faith that we can be united to him, and only
by union with him that we can bring forth fruit to his glory.
He himself tells us, that " without him, that is, separate from
him, we can do nothing." If we attempt any thing in our
own strength, we shall fail. But " through Christ strengthen
ing us, we can do all things." To him therefore we must
look ; and of him we must say, " In the Lord have I right
eousness and strength." Relying on him, we shall never be
confounded. Our trials may be great ; but we shall be ena
bled to bear them : our difficulties may be great ; but we shall
be enabled to surmount them. Nothing shall be impossible to
us, if only we live by faith in him. In the midst of tempta
tions we shall " be preserved blameless," and our " light shall
shine brighter and brighter unto the perfect day."]

MMCXLIX.

MINISTERIAL ZEAL DEPICTED.

Phil. ii. 17, 18. Yea, and if I be offered upon the sacrifice and
service of your faith, I joy, and rejoice with you all. For
the same cause also do ye joy, and rejoice with me.

THE hope of benefiting immortal souls is most
delightful to a benevolent mind; and a successful

74 PHILIPPIANS, II. 17, 18. [2149.

issue to our labours is replete with joy. The disciple
who was honoured with his Master's love beyond all
others, even he knew " no greater joy than to see
his children walk in truth a." This accounts for the
extreme earnestness with which St. Paul laboured for
the salvation of men, and for their sake. He knew,
that, even in the eternal world, it would augment his
happiness to see that he had been instrumental in
saving others ; and that " he should rejoice in the
day of Christ, when he found that he had not
laboured in vain, or run in vainV Indeed, so
entirely was he swallowed up in the prosperity of
his converts, that he was ready even to die for them,
if need were ; yea, and to welcome the most cruel
death as a blessing, rather than to deprecate it as an
evil, if only it might be subservient to the welfare of
their souls. This is a most remarkable assertion :
and, for the purpose of unfolding it, I will shew,

I. What was the event which is here so gladly wel
comed—

The event itself was martyrdom —

[The terms in which he speaks of martyrdom need expla
nation amongst us ; but to Christians of that day, conversant
as they were with the Jewish ritual, they would convey his
meaning in a most intelligible and striking form.

The Jews had sacrifices offered every morning and every
evening throughout the year. Upon these sacrifices were
offered a meat-offering of flour mingled with oil, and a drink-
offering of wine c. Now, these sacrifices represented, not only
the Great Sacrifice which was in due time to be offered for the
sins of men, but Christians themselves, who, at the time of
their conversion, are given up to Almighty God to serve him,
and to glorify his name. The ministers who were instru
mental in bringing them to Christ were, so to speak, the
priests who offered them up : in conformity with which idea,
St. Paul speaks of being the " minister of Jesus Christ to the
Gentiles, ministering the Gospel of God, that the offering up
of the Gentiles might be acceptable, being sanctified by the
Holy Ghost d." But, in the passage before us there is a pecu
liar beauty : for the people are regarded, not only as the sacri
fice that was offered, but as the priests that offered it ; since,

a 3 John, ver. 4. b ver. 15, 16.

c Numb, xxviii. 3 — 7. d Rom. xv. 16.

2149.] MINISTERIAL ZEAL DEPICTED. 75

in the very act of believing, they performed that service, ivhich,
in other sacrifices, was performed by the priest6. And this is
the very thing noticed by St. Paul in another place, when he
beseeches men to "present their otvn bodies a living sacrifice
unto God, as an acceptable and reasonable serviced" This,
too, is beautifully intimated by the Prophet Isaiah, as charac
terizing, in a very eminent degree, the millennial period, when
converts will shew an extraordinary readiness to devote them
selves to God : " All the flocks of Keclar shall be gathered
together unto thee ; the rams of Nebaioth shall minister unto
thee (not waiting for a priest to lead them, but presenting
themselves for sacrifice at the foot of the altar) ; they shall come
up with acceptance on mine altar; and I will glorify the house
of my glory g."

' Now,' says the Apostle, ' since I have seen you so willingly
present yourselves as sacrifices to the Lord, I am willing to
have my own blood poured forth as a libation or drink- offering,
that so every one of your sacrifices may be complete, and God
may be glorified in us all. And, whoever be the instrument
to draw forth my blood, or with whatever horrors the shedding
of it maybe accompanied, I account that not worth a thought:
I am in daily expectation of suffering martyrdom ; and I am
willing to suffer it for your sake, in any way that God himself
shall see fit.']

This he was ready to welcome as a ground of

j°y-

[Doubtless, to flesh and blood, the prospect of a cruel
death was terrific. But the Apostle was borne up far above
all the feelings of unassisted nature, and was enabled to con
template the deepest sufferings with joy : he could look for
ward to death itself, not as an object of terror, but as a ground
of universal joy. For, with respect to Jtis converts, though it
would deprive them of his instructions, and rob them of their
dearest friend, yet it would tend to confirm them in the faith
they had received, and would embolden them to serve the Lord
without fear, yea, and with tenfold greater earnestness than
ever. With respect to Jehovah, too, it would reflect on him the
highest honour: for, though by the murderers, he would be
dishonoured, by the victim he would be glorified ; since it
would be made obvious to all, how worthy he is to be loved
and served, and how able he is to succour his tempted people
under all that they may be called to suffer for his sake. And
with respect to himself, death in such a cause would be the
highest honour that could be conferred upon himh ; and he had

e tTTf r/] Ovffia Kal Xctrovpy/^ rj/e iriffrews vpwr. { Rom. xii. 1.
8 Isai. Ix. 7. h Acts v. 41.

76 PHILIPPIANS, II. 17, 18. [2149.

no doubt but that a proportionably augmented weight of glory
would be awarded to him at the tribunal of his God1.

Under these circumstances, death had no terrors for him :
on the contrary, however his blood should be shed, he called
on them to rejoice, both with him and for him; since the event,
properly viewed, would be no other than a ground of mutual
congratulation.]

Let us next consider,

II. What the welcoming of such an event should
teach us—

The Apostle's spirit and conduct differ widely from
that patriotic ardour which has wrought up many to
the contempt of death. Pride has been in them the
chief incentive, and the hope of immortalizing their
own memory. As for the love of immortal souls, it
has never once entered into their minds ; nor have
they shewn any desire that God should be glorified
in them. But, in the Apostle, piety to God, and love
to man, were the great principles in operation ; and
self was as much forgotten, as if he had known that
the record which he had given of his views would
perish with him. His exalted feelings on this occa
sion shew us,

1. The value of the soul —

[Of what incalculable value must their souls have been in
the Apostle's eyes, when, for the advancement of their welfare,
he was ready to welcome even martyrdom itself ! Yet were
his views perfectly correct : for the soul of any individual
whatever is of more value than the whole world. Beloved
brethren, if another person could do and suffer so much for
you, what ought not you to do or suffer for the welfare of your
own souls ? Should it be any difficulty to you to devote your
selves to God? or should you regard, for one moment, the
contempt or obloquy which you may incur for His sake ?
Methinks, you are blushing for your lukewarmness and
cowardice : you are ashamed, that the things of time and
sense can retain such influence over your minds. And, in
truth, well may the most diligent amongst us be ashamed,
when we think how near we are on the borders of eternity ;
and what a sacrifice they must become to the justice of God
hereafter, who have not surrendered themselves as living
sacrifices to his honour in the present world.]

i 2 Cor. iv. 17, 18. Matt. v. 11, 12. Heb. xi. 26.

2149.] MINISTERIAL ZEAL DEPICTED. 77

2. The wonderful love of the Lord Jesus Christ
to our sinful race —

[This which is spoken of in my text has been done for us
by our Lord Jesus Christ ; of whom it is said, " He poured
out his soul unto death k." He even came from heaven for
this very purpose, and assumed our nature that he might be
capable of doing it. And this he did too, not merely as a
witness for the truth, or as an example to the Church, but as
an atonement for the sins of all mankind. On him were laid
the iniquities of us all : and, when he saw what a bloody
baptism he was to be baptized with, lie was quite straitened
until it should be accomplished; so ardently did he desire the
wished-for period. Nor was it for friends and brethren that
he poured forth his blood, but for his very enemies, even for
the very people who nailed him to the cross : and this too, not
in the midst of consolations and supports, but under a sense of
God's wrath, and in the depths of dereliction. O ! who can
tell what manner of love this was? Trulv, its height and
depth, and length and breadth, are utterly unsearchable, and
incomprehensible. Brethren, you contemplate with wonder
and gratitude the example of St. Paul : but what must you
think of our Lord Jesus Christ ? I charge you, beloved
brethren, be not insensible of this : but set it before you, and
meditate upon it, till it has penetrated your inmost souls, and
" filled you with all the fulness of God1'."]

3. What is the proper character of a Christian
minister—

[Even a private Christian ought not to fall short of the
example before us: for St. John says, " Hereby perceive we
the love of God, because he laid down his life for us : and we
ought to lay down our lives for the brethren"1." What then
becomes the Christian minister, who has consecrated himself
to the service of the sanctuary, and bound himself, by the
most solemn ties, to live only for his God ! The union of
love and zeal which the Apostle manifested on this occasion
should be visible in the whole of his walk before God ; so
that at all times he may appeal to his people as the Apostle
did; " We were gentle among you, even as a nurse cherisheth
her children ; so, being affectionately desirous of you, we
were willing to have imparted unto you, not the Gospel of
God only, but also our own souls, because ye were dear unto
usn." O that there were in us such a heart as this! What
blessings should we be to the places where our lot is cast !

k Isai. liii. 12. ' Eph. iii. 18, 19.

m 1 John iii. 10. "1 Thess. ii. 7, 8.

78 PHILIPPIANS, II. 21. [2150.

And how ready should we be to go forth, wherever our God
may call us ; accounting nothing of the trials that may await
us, even though life itself were the sacrifice that we were
called to make. Dear brethren, let it not be said of you, "All
men seek their own, and not the things of Jesus Christ0;" but
beg of God that you may rise to your proper character ; and
be enabled to " follow the Apostle, as he followed Christ."]

0 ver. 21.

MMCL.

THE SELFISHNESS OF MAN.

Phil. ii. 21. All seek their own, not the things which are Jesus

Christ's.

CANDOUR is a virtue that should be held in the
highest estimation : but, if pressed beyond its proper
limits, it will degenerate into indifference,, and be
productive of incalculable evil. It ought not to con
found all distinctions between good and evil ; or to
betray the interests of religion, through a tenderness
for the character of those who violate its dictates.
Its office relates rather to the motives, than to the
actions, of men. Their actions are to be tried by the
standard of God's law : their principles are known to
God alone : and it is the part of candour to make due
allowance for the frailties of men ; and to ascribe
every thing to good motives, as far as the actions
themselves, and the circumstances attending them,
will admit of it. As for that latitudinarian principle
which is falsely called candour, the Scriptures know
nothing of it ; nor do they countenance it in any
degree. They uniformly assign to good and to evil
their true and proper characters, without any respect
to those who commit them : and oftentimes they
speak in broad, unqualified terms, where they might,
if God had seen fit, have made limitations and ex
ceptions. In applying such passages, however, to
existing circumstances, there is undoubtedly just
scope for the exercise of candour. And this we shall

2150.] THE SELFISHNESS OF MAN. 79

have occasion to shew, in discussing the subject
before us.

St. Paul was now a prisoner at Rome, not knowing
whether he should be liberated or put to death. In
this state, he was extremely anxious about his con
verts at Philippi, who were themselves in a state of
great suffering from enemies, whilst they were ex
posed to the more fatal assaults of pretended friends,
who laboured to turn them from the faith. He longed
exceedingly to know how they stood their ground ;
and wished to draw his information from a source
which he could fully depend on. But he had only
Timothy with him ; and how to part with so dear a
friend, under his present circumstances, he knew not.
Yet, on the whole, he determined to exercise this
self-denial ; and to send Timothy to encourage them,
and to bring him the desired information : for he
had " no man with him that was like-minded with
Timothy, who would naturally care for their state ;
for all others who were around him sought their own,
and not the things of Jesus Christ."

It may be asked, How then came he to bestow
such commendations on Epaphroditus, and to send
this letter by him ? I answer, Epaphroditus was " a
messenger," who had come to him from Philippi ;
and who could not be expected to come back again
to Rome, to bring him the desired information : and
therefore he was not included in the foregoing cen
sure ; which was intended only to be applied to the
Christians at Rome, who, in his deepest extremity,
had forsaken him ; and had thereby shewn, that they
felt a greater regard for their own safety, than for the
honour of their Lord3.

That we may do justice to all, in our treatment of
this subject, we will consider the Apostle's asertion,

I. Literally, in reference to the ungodly world—

To these it is applicable in its full extent. Fallen
man is wholly departed from God; and is become al
together selfish ; seeking at all times his own things,

a 2 Tim. iv. 1C.

80 PH1LIPPIANS, II. 21. [2150.

1. Supremely —

[One would have supposed, that man, however fallen,
should at least have given a precedence to his God : but he
chooses rather to be a god unto himself, and to consult, in the
first place, what will be most conducive to his own ease, or
interest, or honour. If the gratification of self, in any respect,
be found contrary to the declared will of God, the authority
of God is set at nought ; the honour of God overlooked, as
unimportant ; and the pleasure, whatever it may be, is pur
sued, without restriction or remorse. From their fellow-man,
indeed, they feel some restraint ; but from God, none at all.
As far as HE is concerned, they say, " Our lips are our own :
Who is lord over usb?" Nor is this on some particular occa
sion only : it is the prevailing habit of their minds : and,
whensoever the will of God is opposed to theirs, they do not
hesitate to say, " Who is the Lord, that I should obey his
voice ? I know not the Lord, neither will I obey his voice c."]

2. Exclusively—

[In truth, man in his fallen state does not admit any com
petition between God and him. He chooses rather to " cast
God behind his backd," and to live "without him in the
world6." " The things of Jesus Christ" do not at all engage
his thoughts. He never asks himself, ' What would the
Lord Jesus Christ wish me to do ? What will please him ?
What will honour him ? What will advance his glory in the
world?' These are considerations which never enter into
his mind. Nor is this the case with any one particular de
scription of persons only : it is the same with all persons, of
every age, of every country, of every condition. From in
fancy to old age there is the same regard for self, to the utter
exclusion of every thing that relates to Christ. There may be
indeed, and often is, in ungodly men, a great concern about
their own sect or party in the Church ; which they, perhaps,
would call a regard for Christ himself. But this is nothing
more than a carnal principle, precisely similar to that which
actuates men in relation to their own society or country.
There is in it no real regard for the Lord Jesus Christ him
self, but only for the particular party to which they belong :
and, whatever construction they may put upon their actions,
God, who tries the heart, will comprehend them under the
censure of my text, as "seeking their own things, and not the
things of Jesus Christ." " They are empty vines, because
they bring forth fruit only to themselves V]

b Ps. xii. 4. « Exod. v. 2. d Ezek. xxiii. 35.

e Eph. ii. 12. t Hos. x. 1.

2150.] SELFISHNESS OF MAN. 81

But the Apostle had very different persons in view.
To understand his assertion aright, we must consi
der it,

II. Constructively, in reference to the Church of

Christ—

Beyond all doubt, he referred, in his own mind, to
all the Christians at Rome. But we are not to sup
pose that there was not one amongst them that was
possessed of true piety : we must rather suppose,
that their piety was of an inferior order, and that
there was not amongst them any one duly qualified
for the work which he would gladly have assigned
him. They were all too timid, and too selfish, for the
office to which, for want of any other suitable person,
he had destined his beloved Timothy. Hence, in
somewhat strong terms, he complained of them, as
" seeking their own things, and not the things of
Jesus Christ ;" not intending thereby to deny their
piety altogether, but only to intimate that it was at
a low ebb. And how applicable this reproof is to
the professors of our day, will clearly appear, whilst
we observe how little there is amongst us,

1. Of self-denial-
fin whatever is gratifying to self, we are all forward
enough : but if we foresee that the path of duty will involve us
in difficulties and trials, we are ready to make any excuse for
declining to pursue it. We dread the thought of sacrificing
our present comforts, and of encountering hardships of any
kind. Instead of " counting all things but loss for Christ,"
we pause long before we will part with any thing : and we
desire, for the most part, to have as cheap a religion as we
can. The Apostle, giving us a catalogue of his sufferings for
Christ, (in which he far exceeded any other of the Apostles,)
says, " I was in labours more abundant, in stripes above
measure, in prisons more frequent, in deaths oft. Of the
Jews, five times received I forty stripes save one. Thrice was
I beaten with rods ; once was I stoned ; thrice I suffered
shipwreck; a night and a day have I been in the deep; in
journeyings often, in perils of waters, in perils of robbers, in
perils by my own countrymen, in perils by the heathen, in
perils in the city, in perils in the wilderness, in perils in the
sea, in perils among false brethren : in weariness and painful-
ness, in watchings often, in hunger and thirst, in fastings

VOL. XVIII. G

$2 PHILIPPIANS, II. 21. [2150.

often, in cold and nakedness^." But what effect did they
produce on him ? Was he deterred by them from following
the Lord ? No : " None of these things move me," says he,
" neither count I my life dear unto me, so that I may but
finish my course with joyh." And is this the spirit that
obtains amongst us? Alas! alas! if we were called to en
dure but a twentieth part of his difficulties, it is much to be
feared that the generality amongst us would utterly faint and
fail ; and, like John Mark, would turn back from the service
of our God1.]

2. Of zeal for God—

[In persons redeemed by the blood of God's only dear
Son, one might expect that there should be one constant
inquiry, " What shall I render to my Lord ? " and that the
performance of one service should be regarded only as an
introduction to another. Laborious as was the Apostle Paul,
he never thought that he had done any thing, as long as any
thing remained for him to do. " Like a racer in his course,
he forgot what was behind, and reached forward to that which
was before." Whatever the service was to which he was
called, " he conferred not with flesh and blood," and said im
mediately, " Here am I; send mek." But how little of this
ardour do we see in the great mass of professing Christians !
The advancement of Christ's kingdom appears to them a
matter too remote to engage their attention ; and they cloke
their own indifference under the specious garb of conscious
inability.]

3. Of love to man —

[This was particularly in the mind of the Apostle as a
very chief ground of his censure : " I have no man like-minded,
who will naturally care for your state." A concern for the
welfare of men's souls was scarcely found amongst them,
especially such a tender concern as a person feels for the wel
fare of his dearest relative1. Were we to behold one who was
dear to us in imminent danger, we should feel acutely for
him : but we see millions perishing in their sins, and yet lay
it not to heart, and are scarcely more grieved about them
than if we had reason to believe them in a state of perfect
safety. Far different is the manner in which we regard our
own things. If we were doomed to suffer the loss but of a
finger only, it would press with considerable weight upon our
minds : but we can behold persons, on every side of us, going
clown to perdition, without making any serious effort to deliver
them.]

s 2 Cor. xi. 23 — 27. h Acts xx. 24.

' Acts xiii. 13. and xv. 38. k Isai. vi. 8. '

2150.] SELFISHNESS OF MAN. 83

See then, here, what GROUND we have,

1. For inquiry—

[How has it been with us? What has been the state of
our minds towards the Lord Jesus Christ ? Have we found
our own concerns swallowed up, as it were, in a concern for
him and his glory ? Can we adopt, even in the most qualified
sense, that expression of the Psalmist, " The zeal of thine
house has even consumed mem!" Remember, I pray you,
that every thing should be subordinated to Christ, and be
regarded only as dung and dross in comparison of him. Our
blessed Lord tells us, that " if we hate not father and mother,
yea, and our own life also, in comparison of him, we cannot be
his disciples"." Surelv, after such a declaration as this, we
should examine our state with all diligence, and never rest
till we can say, " Whom have I in heaven but thee? and there
is none upon earth that I desire besides thee."]

2. For humiliation—

[Let us turn our eyes to our great Exemplar, the Lord
Jesus Christ. " Ye know the grace of our Lord Jesus Christ,
who, though he was rich, yet for our sakes he became poor,
c1 it we through his poverty might be rich0." To this the
Apostle particularly adverts, in the preceding context : " Look
not every man on his own things, but every man also on the
things of others. Let this mind be in you, which was also in
Christ Jesus: who, being in the form of God, thought it not
robbery to be equal with God ; but made himself of no repu
tation, and took upon him the form of a servant, and was
made in the likeness of men ; and being found in fashion as a
man, he humbled himself, and became obedient unto death,
even the death of the crossp." Here, you see, is our pattern.
But what resemblance do we bear to him? The leaving of
all the glory of heaven, the taking of our nature with all its
sinless infirmities, the dying under the weight of our sins, even
of the sins of the whole world, were not too great acts of self-
denial for him to perform; and that, too, even for his enemies.
But ice, what have we done ? What have we suffered, for the
glory of Christ, and the salvation of men ? Say, whether we
all have not reason to blush and be ashamed at our extreme
want of conformity to him in these respects?]

3. For watchfulness —

[Selfishness is an evil peculiarly subtle, and veils its own
malignity under the most specious names and pretexts. We
may see this in the persons who came to our Lord, professing

m Ps. Ixix. 9. n Luke xiv. 26.

0 2 Cor. viii. 9. P ver. 4—8.

G 2

84 PHILIPPIANS, III. 3. [2151.

a great regard for him, and a fixed determination to serve
him. One said, " Lord, I will follow thee whithersoever thou
goest;" but was deterred from executing his purpose, when
our Lord told him, " Foxes have holes, and the birds of the
air have nests; but the Son of man hath not where to lay his
head." Another, when bidden by our Lord to follow him,
requested that this might be dispensed with for a season, that
he might go home and bury his father. A third made great
professions of his readiness to follow Christ; but desired, that
he might first go home, and bid his friends farewellq. To all
of these our Lord gave such replies as were calculated to
expose and counteract the delusions by which they were
blinded. And were our excuses tried, as they will ere long
be, by the same touchstone, how vain would they appear !
Pleas of duty or affection are often brought forth to justify the
secret backwardness which we feel to encounter difficulties
for the Lord. But the mask will soon be taken off, and our
selfishness will appear in all its naked deformity. Beware
then, brethren, lest ye deceive your own souls; and, whilst the
fidelity of others is questioned, let it be said of you, as it was
of Timothy, " Ye know the proof of him1." Let your whole
life be a comment on that declaration of the Apostle, " None
of us liveth to himself; and no man dieth unto himself; but
whether we live, we live unto the Lord ; or whether we die,
we die unto the Lord: whether we live therefore or die, we
are the Lord's5." Only take care that, in your experience, it
be " Christ to live ;" and you need never fear but that it shall
be " gain to die1."]

i Luke ix. 57 — 60. r ver. 22.

• Rom. xiv. 7, 8. «• Phil. i. 21.

MMCLI.

THE TRUE CHRISTIAN DELINEATED.

Phil. iii. 3. We are the circumcision, which worship God in
the spirit, and rejoice in Christ Jesus, and have no confidence
in the flesh.

IT is much to be lamented that the nature of
genuine Christianity is but little understood. An
assent to the fundamental articles of our faith, and
a conformity to certain rites and ceremonies, are
thought sufficient grounds for concluding ourselves
real Christians, notwithstanding we are plainly warned

2151. J THE TRUE CHRISTIAN DELINEATED. 85

by God himself, that religion does not consist in these
things*. Persons may be, and often are, very zealous
advocates for the externals of religion, while they are
altogether destitute of its life and power. Such were
those whom St. Paul calls, not the sheep of Christ,
but " dogs ;" not saints, but " evil-workers ;" not the
circumcision, but, in a way of contempt, " the con
cision," because all their piety consisted in a zeal for
the cutting of the flesh. Against such persons he
thrice enjoins us to " beware ;" and then contrasts
with theirs the character of the true Christian.

There are three discriminating points which distin
guish the circumcision, or the true Christians, from
all who are Christians only in name and profession :

I. They worship God in the Spirit —

[Many never bow their knees before God at all. What
they are, they themselves shall judge. Others observe the
form of prayer both in public and in private ; but their hearts
are not engaged ; nor is there any difference in their frame,
whether they confess their sins, or ask for blessings, or
acknowledge benefits received. All their services are without
life, and without devotion.

The true Christian, on the contrary, though not always in
the same frame, " worships God in the Spirit," that is, not
only with the inmost affections of his soul, but through the
direction and assistance of the Holy Ghostb. If we could see
him in his closet before God, we should often behold him
bathed in tears, and with hands and eyes lifted up to heaven
imploring mercy at the hands of God. His thanksgivings too
are not an unmeaning compliment, but an heartfelt grateful
acknowledgment, suited in a measure to the mercies lie has
received. He " pours out his soul before Godc," and " stirs
up himself to lay hold on Godd," and says, like Jacob, " I will
not let thee go, except thou bless mee."

Let us examine to which of these classes we belong —
and we may know infallibly what is our state before God.]

II. They rejoice in Christ Jesus—

[The world have their joys, such as they are, arising from
the things of time and sense. Some know no happiness but
in lewdness and intemperance. Others, moving either in a
continual round of fashionable amusements, or in the pursuit

a Rom. ii. 28, 29. b Jude, ver. 20. Rom. viii. 1.",, 2(5.

c Ps. xlii. 4. 1 Sam. i. 15. d Isai. Ixiv. 7. e Gen. xxxii. '2(>.

SG PHiLIPPIANS, III. 3. [2151.

of wealth or honour, find all their pleasure in the lust of the
flesh, the lust of the eye, and the pride of life. Others more
rationally seek their happiness in the acquisition of knowledge.
While others seem contented to move, like a horse in a mill,
in the same round of daily occupation, without aiming at any
thing further than an exemption from trouble, and an easy
passage through life.

But the true Christian, while he is alive to all the joys that
are possessed by others, as far as they are pleasing to God,
and profitable to his soul, has joys of a far higher nature. He
has felt his need of mercy, and has found mercy through Christ
Jesus. Hence the very name of " Jesus is precious to him :"
and the richest gratification he can possibly enjoy is, to con
template the glory and excellency of his beloved. He does
not indeed always feel the same delight in the Saviour ; but
his richest consolations and sublimest joys arise from this
source, insomuch that all the pleasures of sense are nothing
in his eyes in comparison of one hour's fellowship with the Son
of Godf. Indeed he would not wish to be happy when he is
at a distance from his Lord : in such a state he would consider
happiness rather a curse than a blessing. But in whatever
state he be with respect to temporal things, a sight of his
adorable Saviour will render him completely happyg.

Here again let us inquire into our own experience. We
need no surer test of our state than that before us. Let us

examine ourselves with care — • and " the Lord give us

understanding in all things !"]

III. They have no confidence in the flesh—

[The ungodly world, if in prosperity, " make gold their
confidence'1," and "trust in their uncertain riches1." If, on
the other hand, they be in adversity, they look no higher than
to their own exertions, or than to their earthly friends to
deliver them. The same creature-confidence pervades all
their spiritual concerns : they " lean altogether on an arm of
flesh," and trust in their own goodness or repentance to
recommend them to God, and their own strength and reso
lution to fulfil his will.

The true Christian is the very reverse of this. We say not
that he has no bias towards these evils, for his old nature still
remains within him : but his views with respect to these things
are altogether altered ; and, though he neglects not any
means which are proper to be used, he trusts in God only to
maintain his prosperity, or to restore it when he has been
pleased to afflict him with any calamity. With respect to his

1 Ps. iv. 6. 8 1 Pet. i. 8.

h Job xxxi. 2-1. '1 Tim. vi. 17.

THE KNOWLEDGE OF CHRIST. 87

soul also he has no hope but in God. To the free mercy of
God in Christ Jesus he trusts for every blessing. In the
atoning sacrifice and prevailing intercession of Jesus he con
fides, as the ground of his acceptance with his reconciled God.
On the all-powerful grace of Christ he relies, as that which
alone can enable him to subdue his enemies, and to serve his
God. Feeling that he is in himself ignorant, guilty, polluted,
and enslaved, he renounces all self-confidence, and makes
Jesus his wisdom, his righteousness, his sanctification, and
redemption.

Surely there can be no difficulty in ascertaining our proper
character, if only we will make this point also a matter of
serious self-examination ]

ADDRESS—

1. Those who, according to these distinctions,
must be considered as devoid of real Christianity —

[Remember who it is that cuts you off from the number
of true Christians : it is not man, but God, even that God
who will judge you in the last day according to his own word.
O continue not in such a state ; but seek that circumcision of
the heart which, though condemned by men, shall ultimately
have praise of God.]

2. Those who have reason from the foregoing
remarks to hope that they are Christians indeed—

[What reason have you to bless God for the mercies that
have been vouchsafed to you ! But remember, it is not by
past experience merely you are to judge, but by the continued
habit of your mind. Rest not satisfied with any thing you
have known ; lest you " begin in the Spirit, and end in the
flesh." The text does not characterize the Christian by what
he has done, but by what he yet does : and therefore " press
forward, forgetting what is behind, and reaching forth unto
what is before :" and " as you have received how to walk and
to please God, so endeavour to abound more and more."]

MMCLII.

THE EXCELLENCY OF THE KNOWLEDGE OF CHRIST.

Phil. iii. 7, 8. What things were gain to me, those I counted
loss for Christ. Yea doubtless, and I count all things but
loss for the excellency of the knowledge of Christ Jesus my
Lord.

MANKIND in general are agitated by various and
contending passions, while the true Christian enjoys

88 PHILIPPIANS, III. 7, 8. [2152.

serenity and composure : he is indeed tempted like
others to gratify his corrupt nature ; but he has one
supreme desire which overcomes and regulates all
the rest. He is compared to a wise merchant, who
having found a pearl of great price, sells all that he
has and buys it. Whatever stands in competition
with the welfare of his soul will be renounced by
him ; and, with the Apostle, he will " count all things
but loss for Christ." To impress this truth more
deeply on our minds, we shall consider,

I. What things Paul had which were gain to him —

Amongst all the sons of men there never was any
in whom so many and so great excellencies combined,
as in the Apostle Paul —

[In respect of civil distinctions, he was highly dignified
by birth, being " an Hebrew of the Hebrews*." He was
also eminent for learning, having been " brought up at the
feet of Gamaliel, and profited above many his equals'5."

Nor was he less distinguished in respect of moral qualities.
Such was the strictness of his principles, that he joined him
self to the Pharisees, the strictest sect among the Jewsc. His
probity of conduct was irreproachable ; for he had " lived in
all good conscience before God from his very youth d." His
zeal also, though not according to knowledge, was peculiarly
earnest ; insomuch that, touching the righteousness of the law,
he was blameless ; and he opposed the Gospel to the utter
most, because he thought it subverted the law of Moses6.

But however illustrious he was as a Jew, he was still more so
as a Christian and an Apostle. His religious attainments were
never equalled by any mere man. His exertions in the cause
of Christ surpassed those of all the other Apostlesf. He also
suffered more than any for the sake of the Gospel6; yea, he
was " in deaths oft," " not counting his life dear to him, so
that he might finish his course with joy."]

These things might well be accounted gain to him —

[His civil distinctions might recommend him to his coun
trymen, and augment his influence11. And though he would
not make a parade of his learning, he found it useful on some

a Phil. Hi. 5. b Acts xxii. 8. Gal. i. 14. c Acts xxvi. 5.

d Acts xxiii. 1. « Phil. iii. C. Acts xxvi. 9, 10.

f 1 Cor. xv. 10. B 2 Cor. xi. 23—28.

h 2 Cor. \i. 21, 22. Acts xxii. 2f>— 29.

2152.] THE KNOWLEDGE OF CHRIST. 80

occasions '. His moral qualities also might well be valuable
in his sight: for though no strictness of principles, probity of
conduct, or zeal for religion, could recommend him God, yet
they were ample testimonies of the integrity of his heart.
His religious attainments were still more deserving estimation ;
for though not meritorious in the sight of God, they tended
greatly to the glory of God, and the edification of the church,
and were undoubted evidences of his meetness for heaven.
Well therefore might he rejoice, as he did, in the testimony
of a good conscience k.]

But he possessed something of incomparably greater
value than these things, as will appear, if we inquire,

II. What that was which he preferred before them—

The Apostle had happily attained the knowledge
of Christ-

[A mere general uninteresting knowledge of Christ would
not have been very high in his esteem : that, which he pos
sessed, was distinct and experimental. He saw Christ as God,
equal with the Father, though appearing in the form of a
servant1 : he beheld him sustaining various offices in the
economy of redemption, and executing them for his people's
good. He beheld him as the " Christ," " anointed by the
Spirit to preach glad tidings to the meek ;" as " Jesus" the
person commissioned to " save men from their sins ;" and as
" the Lord" who was constituted the living Head, the Su
preme Governor, and the righteous Judge of his redeemed
people.

But not even this distinct knowledge would have been
valued by him, if it had not also been experimental. The
expressions following the text respecting his " winning Christ,
and being found in him, and knowing him in the power of his
resurrection," evidently imply that he tasted a sweetness, and
felt a peculiar efficacy, in this knowledge. He found by happy
experience that he had communion with Christ in his offices"1.
He saw Christ not merely as a Prophet, a Priest, or a King,
but as that very Teacher who had opened his eyes; that very
Lamb that had taken away his sins ; that very Head, to whom
he himself was vitally united, and from whom he derived all
his supplies of grace and strength. Hence in speaking of Christ
he calls him, " Christ Jesus MY Lord."]

' Thrice he quoted the Greek poets in confirmation of the truth ;
and took advantage of his knowledge of the Greek language to oppose
more successfully the heathen idolatry. Acts xvii. 23.

k 2 Cor. i. 12. ' Phil. ii. 6, 7. m 1 John i. ,3.

90 PHILIPPIANS, III. 7, 8. [2152.

This it was which he esteemed beyond all other
things—

[In comparison of this, his civil distinctions, his moral
qualities, and even his religious attainments, appeared to him
" as dung and dross." He clearly perceived that none of those
things could ever justify him at the tribunal of God ; and that,
if ever he were saved, he must " be found in Christ, not having
his own righteousness, but the righteousness which is of God
by faith in Christ :" hence he accounted his former gain to
be not only dung, but " loss," that is, not only useless, but
prejudicial, if it diverted his eyes from Christ, or weakened his
dependence upon him. Nor did he entertain the smallest
doubt respecting the justness of his views; but repeated his
assertions in the strongest and most decisive terms, " yea,
doubtless, and I count all things but loss." Nor did his con
fidence proceed from inexperience ; for repeating the same
thing a third time, he adds, " for whom I have suffered the
loss of all things, and do count them but dung."]

The propriety of his judgment will be seen by con
sidering,

III. The grounds of his preference —

There was an " excellency " in that knowledge that
far surpassed every thing else —

The object of it was truly wonderful —

[Who can think of an incarnate God, bearing the sins of
his rebellious creatures, and not stand amazed? Who can
view the wisdom, power, and goodness of God, as exhibited in
the face of a dying Saviour, and not confess, that " great is the
mystery of godliness ? " The consideration of this alone had
been a very sufficient ground for his declaration in the text.]

The effects of it transcend all that eye hath seen,
or ear heard, or heart conceived —

[The knowledge of this adorable Saviour will comfort us
under all troubles. None ever endured greater bodily trials
than Paul ; yet " none of them could move him ; and he was
exceeding joyful in all his tribulation11." The trials of his
soul were far greater ; yet while he was groaning under their
utmost weight, a view of Christ instantly turned his mourning
into thanksgivings and the voice of melody0: and, on another
occasion, while he was cruelly buffeted by Satan, an answer

n Acts xx. 24. 2 Cor. vii. 4. ° Rom. vii. 24, 25.

2152. J TIIE KNOWLEDGE OF CHRIST. *J 1

of peace from Christ enabled him to glory in his infirmities, and
even to take pleasure in the most complicated distresses11.

Moreover, this knowledge will transform the soul into the
image of God. Before his conversion, his zeal shewed itself in
persecuting unto death the greatest friends both of God and
man : how unlike the conduct of Jesus, who died for his very
enemies ! But when converted to the faith, he had " continual
sorrow in his heart on account of his brethren's obstinacy, and
wished himself even accursed from Christ for their sakeq."
He, like his Divine Master, was willing to die for his enemies,
and rejoiced exceedingly in the prospect of being sacrificed for
the good of the Church1. To what can we ascribe this change,
but to the knowledge of Christ5 ? And if to that, what reason
had he to prize it!

Lastly, this knowledge ivill avail for the salvation of all who
possess it. Paul, though he thought himself " alive" before
his conversion, found at last that he was really " dead1 :" but
after his conversion, he was no longer dead, either in reality,
or in his own apprehension : he frequently speaks with the
fullest assurance respecting the safety of his state" ; and teaches
all who know Christ to expect with confidence a crown of
righteousness in the day of judgment*.

On such grounds we must not only approve the Apostle's
judgment, but account it madness to difl'er from him.]

APPLICATION —

[All of us possess something which we account gain.
Some are more elevated by birth or fortune, others by educa
tion and learning: some value themselves on their moral
qualities; others on their religious attainments: let us freely
acknowledge the gain which may be found in these things y:
but let us never forget that there is ONE thing of infinitely
greater value than all those together, and for which our gain
must be accounted loss. To have a distinct experimental
knowledge of Christ, to be able to say, " He has loved me, and
given himself for me," is of more value than ten thousand
worlds : it is that, and that alone, which can ever comfort,
sanctify, or save the soul. Let us then seek to know Christ
and him crucified, and to " grow in the knowledge of him,"
till we " see him as we are seen, and know him as we are
known."]

P 2 Cor. xii. 7 — 10. <i Rom. ix. 2, 3. T Phil. ii. 17, 18.

• 2 Cor. v. 11. and iii. 18. l Rom. vii. 9.

u 2 Cor. v. 1—4. * 2 Tim. iv. 8.

y If this be the subject of a Commemoration Sermon, the advan
tage's arising from the institution may be stated, together with just
acknowledgments both to God and the benefactors.

92 PH1LIPPIANS, III. 8, 9. [2153.

MMCLIII.

CHRIST, GAIN TO THE BELIEVER.

Phil. iii. 8, 9. For whom I have suffered the loss of all things,
and do count them but dung, that I may win Christ, and be
found in him; not having mine own righteousness, which is
of the law, but that which is through the faith of Christ, the
righteousness which is of God by faith.

RESPECTING doctrines, as mere subjects of
controversy, we need not be anxious ; it is as in
fluential principles that we are called to examine and
maintain them: and, in this view, we cannot too
" earnestly contend for the faith once delivered to
the saints." That which is, above all other subjects,
important to the soul, demands our attention at this
time : and the Apostle's zeal, in relation to it, shews
with what holy jealousy we should conduct our in
vestigation of it, and with what determination of
heart we should hold fast that which shall approve
itself as the truth of God. The two points to be
noticed are,

I. The way of salvation, as stated by the Apostle —

He speaks of being " found in Christ," clothed in
a righteousness not his own. Let us consider what
he means.

The Lord Jesus Christ has wrought out a righteous
ness for sinful man—

[He has come from heaven for that purpose : he has
assumed our nature, that he might suffer and obey for us : for
us he has suffered the full penalty due to our sins ; and obeyed
in all respects that law which we have violated. All this he
has done as our Substitute and Surety ; so that if the law re
quire its penalties to be enforced, we can reply, that we have
already sustained them in the person of our Lord : and if it
require perfect obedience to its commands, we can reply, that
we have already obeyed it in the person of our Lord : so that
it has no ground whereon to condemn us : on the contrary,
supposing us to be " found in Christ," and to be " one with
Christ," which every true believer is, we may look up to God
with confidence ; having a righteousness of his own appoint
ment ; a righteousness commensurate with all the demands of

2153.] CHRIST, GAIN TO THE BELIEVER. 93

law and justice; a righteousness wherein we may stand before
him without spot or blemish.]

This righteousness is to be apprehended by faith —

[In no other manner can it be apprehended. It exists
not in us, but in the Lord Jesus Christ ; whose it is, and by
whom it is imputed to us ; and who is therefore called, " THE
LORD OUR RIGHTEOUSNESS3." If it be said, that, though it
is Christ's righteousness, and not ours, we yet may earn by
our good works an interest in it ; I answer, that we may as
well earn salvation itself, as earn an interest in that righte
ousness whereby we are saved. The effect will be the same
in either case : salvation will be of works, and not of grace ;
and every person who shall be saved, will have a ground of
glorying in himself, as having purchased that whereby he is
saved. But the Gospel salvation utterly excludes gloryingb:
and " it is by faith, on purpose that it may be by grace c." In
truth, any attempt to purchase it would utterly make it
void ; and, however glorious it be in itself, it would profit us
nothing"1. The Apostle, in our text, carefully excludes all
his own righteousness from bearing any part in his salvation,
and declares his reliance to be only and exclusively on that
righteousness which is of God through faith in Christ. We
say, then, respecting this righteousness, that it is " the righte
ousness of God .-" it is the " righteousness of God without the
laiv .-" it is " the righteousness to which both the law and
the prophets bear witness :" it is " the righteousness of God by
faith of Jesus Christ : and it is unto all, and upon all, them
that believe*"]

All who are united to Christ by faith, shall be
saved by it—

[By faith we are united unto Christ ; and become one in
law with him, even as a wife becomes one with her husband :
and exactly as " he was made sin for us who knew no sin ; so
we, who had no righteousness of our own, are by faith made
the righteousness of God in himf." There is no exception of
persons : all, whether Jews or Gentiles, and whether their sins
have been of greater or less enormity, shall be equally accepted,
if only they believe in him : for " his blood cleanseth from all
sing;" and "all who believe, shall be justified from all things11."]
Such being the way of salvation, as stated by the
Apostle, let us notice,
II. His feelings in relation to it—

a Jer. xxiii. 6. b Rom. iii. 27. c Rom. iv. 16.

d Gal. v. 2—4. « Rom. iii. 21, 22. f 2 Cor. v. 21.

K 1 John i. 7. h Acts xiii. 39.

94 PHILIPPIANS, III. 8, 9. [2153.

To obtain an interest in the righteousness of Christ
was his supreme desire—

[If any man who ever lived might have had a righteous
ness of his own, the Apostle Paul might. His conduct pre
vious to his conversion, though mistaken, was yet as exemplary,
and as strictly conformable to the dictates of his conscience,
as any man's could be1. And, subsequent to his conversion,
his whole soul was so entirely given up to his God and Saviour
Jesus Christ, that he was not in any respect " a whit behind
the very chiefest Apostles." Yet, so conscious was he of the
defects which accompanied his best services, that he disclaimed
utterly all dependence on his own works, and desired to " be
found in Christ ; not having his own righteousness, which was
of the law, but the righteousness which was of God through
faith in Christ." And why did he desire this, but because he
knew that no other righteousness than that of Christ could
ever justify him before God ? He was perfectly convinced of
this ; so convinced, that when the Apostle Peter acted in a
way that was likely to bring this truth into doubt, he re
proved him openly, before the whole Church k. Nay more ;
so strenuous was he in vindicating this truth, that he de
nounced a curse even against an angel from heaven, if one
should be found ignorant or impious enough to maintain any
doctrine that was opposed to it1. He knew that the salvation
of every human being was bound up in it ; and therefore he
would " give place, no, not for an hour," to any created in
telligence in relation to it™.]

In comparison of this, he regarded all other things
with the utmost contempt —

[All other things " he counted but dung, that he might
win Christ." A stronger expression he could not have used.
He not only willingly sacrificed, but held in perfect abhor
rence, every thing that should stand in competition with an
interest in the Redeemer's righteousness. And he spake not
this as a sanguine man, who knew not what difference might
take place in his mind, when he should be put to the trial.
No ; he had been brought to the test ; and had actually
" suffered the loss of all things," and yet counted them but
dung. He had actually experienced what he was now affirm
ing ; and he gave this testimony with an assurance that would
not admit of a moment's doubt. He was like a man, who,
"having found the pearl of great price, went and sold all that
he had, and bought it ;" and never regretted for an instant
the sacrifice he had made. The terms which he here uses in

i ver. 4—6. * Gal. ii. 11—16. ' Gal. i. 8,9. m Gal. ii. 5.

2153.]] CHRIST, GAIN TO THE BELIEVER. 95

opposition to each other, " loss and gain," are such as may
lead us to a yet more appropriate illustration"; that of a ship
wrecked mariner, who as Paul himself advised, casts out the
tackling, and the very food from the ship, in order to preserve
the lives of those who are on hoard0. He takes no account
of that which he loses: he is intent only on his gain: and, if
he may but secure safety to the crew, he is content. Thus
the Apostle, having gained Christ, considered as no better
than dung all that he had parted with to secure so rich a
portion.]

ADDRESS —

1. The worldly Christian—

[What a contrast is there between the Apostle Paul and
you ! He counted the whole world but dung for Christ ; and
you count (what shall I say?) Christ himself as of no value, in
comparison of the world. The things of this world you ivill
have, whatever you may he necessitated to pay for them.
Pardon of sin, peace of conscience, yea, and all prospects of
eternal glory, you will sacrifice for the things of time and
sense. Your own soul, and the Lord Jesus Christ, are held
cheap, in comparison of some fleeting vanity. The language
of your heart is, ' Let me gain pleasure, riches, honour; and
then it signifies nothing what I may lose' Judge ye, my
brethren, whether these desires of yours can be right. Verily,
either Paul must have been a wild, deluded enthusiast, or you
are unworthy to " name the name of Christ." Reflect, I beseech
you, ere it be too late : and choose, not those " things which
perish with the using," but " that good part which shall never
be taken away from you."]

2. The self-righteous Christian—

[And what greater resemblance have you to this Holy
Apostle? He utterly discarded all hope in his own righteous
ness, that he might be found in Christ ; but you are holding
fast your own righteousness, and accounting the idea of being
saved by another's righteousness as a dangerous delusion. This
pride of yours is harder to subdue than any corporeal lust. It
was this which caused the Pharisees to reject the Saviour.
" They would not submit to the righteousness of God." Hence
they perished, whilst millions of idolatrous and ungodly Gen
tiles embraced the Gospel. I pray you, think what you are
doing ; and before you determine to persist in your self-right
eous views, see whether your righteousness be better than that
of Paul. He had no slight ground of glorying, as a Jew : but

n i£?7^«w0r?)', Ktpo/Tw. ° Acts xxvii. 19, 38.

96 PHILIPPIANS, III. 8, 9. [2153.

what had he as a Christian ? There he was surpassed by none :
none ever did more for their Lord than he ; none ever suffered
more : yet could he find nothing in himself wherein to trust,
and therefore he sought to be found in Christ alone. Thus
also must you do : nor, if you refuse to do it, can you ever
behold the face of God in peace.]

3. The lukewarm Christian —

[Many, alas ! embrace the principles of the Gospel as
principles, but never feel that interest in them which the
Apostle did. They have suffered no loss for Christ, because
they have never manifested such love to him as condemns an
ignorant and unbelieving world. Had Noah never built an
ark, he would never have been made such an object of derision
as he was to the antediluvian world ; and, if Lot had never
"vexed his righteous soul with the ungodly deeds" of those
who lived in Sodom, he would never have incurred, as he did,
their contemptuous displeasure. You too, if you followed the
Lord fully, would find, that the offence of the cross is not
ceased : but that now, as formerly, " they who are born after
the flesh will persecute those who are born after the Spirit."
In a word, if you valued and served the Lord Jesus Christ as
the Apostle Paul did, you would surely be called to make
some sacrifices for him : for " all that will live godly in Christ
Jesus shall suffer persecution." Deceive not yourselves, my
dear brethren : it is not a divided heart that Jesus will ac
cept : you must feel " the constraining influence of his love,"
and be animated by it to " live to Him who died for you, and
rose again." Then only will you be approved of him, when
you " give yourselves wholly to him in body, soul, and spirit."
The lukewarm follower he will cast off with abhorrence1*.
And let me ask, Is this unreasonable ? Did he give up the
glory of heaven for you ; and will you account much of any
sacrifice you may be called to make for him ? Did he endure
the curse of the law for you ; and will you grudge to suffer
any thing for him ? Be in earnest, then : first, to form a
proper estimate of Christ ; and, next, to give up every thing
that may stand in competition with him. So shall his right
eousness be yours, and his glory be given you for an everlasting
possession.]

P Rev. iii. 16.

2154.] THE POWER OF CHRIST'S RESURRECTION. 97

MMCLIV.

THE POWER OF CHRIST^ RESURRECTION.

Phil. iii. 10. That I may knoiv him, and the power of his
resurrection.

MANY think that religion is not an object of choice,
but rather of compulsion and constraint : and hence
they frequently suggest to the godly, that the mea
sure of piety to which they aspire is not necessary.
But true Christians do not regard God as a task
master, standing over them with a rod ; but as a
Father, delighting in the happiness of his children :
and they desire to act the part of duteous children,
fulfilling his will to the utmost of their power. They
are not satisfied with " winning Christ, and being
found in him :" they would serve him, and honour
him, and resemble him: and, like St. Paul, they desire
to " know him, and the power of his resurrection."

To elucidate this truth, I will shew,

I. What is meant by " the power of Christ's resur
rection "-

As the death of Christ has an efficacy, so his resur
rection also has an influence,

1. On our justification—

[The death of Christ was not of itself sufficient. Under
the law, the high-priest must not only offer sacrifice, but must
take the blood of that sacrifice, and enter with it into the holy
of holies, and sprinkle it there upon the mercy-seat and before
the mercy-seat, and offer incense also there : nor, till these
things were done, was he authorized to deliver his blessing to
the people8. So the Lord Jesus must not only offer himself
a sacrifice for sin ; but must enter into heaven with his own
blood, there to present it, in our behalf, before his God and
Fatherb: nor without this would his work have been complete.
Hence our justification is not only ascribed to his resurrection
in conjunction with his death0, but even in preference to his
death d; since it was the completion of that which by his death
was only begun.]

a Lev. xvi. 11 — 15. b Heb. ix. 24.

c Rom. iv. 25. d Rom, viii. 34.

VOL. XVIII. H

98 PHILIPPIANS, III. 10. [2154.

2. On our sanctification—

[None but the Spirit of God can sanctify the soul. But
the Spirit would never have been given, if Jesus had not
risen e. At his ascension to heaven, he received the Holy
Spirit as the promise of the Father f, and received him for the
express purpose of sending him down into the hearts of his
peopled That he might begin and carry on his work in their
hearts, he ascended to heaven ; as it is said, " To this end
Christ both died, and rose, and revived, that he might be the
Lord both of the dead and living11."]

3. On our exaltation to glory —

[If Christ had not risen, neither should we have risen':
for he burst the bands of death for us, and thereby destroyed
its power to retain us under its dominion. He, in his resur
rection, was " the first-fruits ;" and his people will be the
harvest k. Whilst he was yet with his Disciples, he pointed
out to them the connexion between his removal from them,
and their exaltation to heaven : " In my Father's house are
many mansions : if it were not so, I would have told you. I
go to prepare a place for you : and if I go and prepare a place
for you, I will come again, and receive you unto myself; that
where I am, there ye may be also1." In a word, " he was the
Forerunner" of his people : and all of them shall follow him
in their season"1.]

Let me now proceed to shew,

II. What it is to " know Christ" as exercising this
power —

It is not a speculative knowledge that is here
spoken of, but a knowledge that is practical and ex
perimental, and that enters into the very essence of
true and vital religion. To " know Christ" as the
Apostle desired to know him, we must have such
views of him in his risen state as shall operate,

1. To confirm our faith —

[Certainly the proper ground of faith is God's revealed
word : but an experience of that word in our own souls gives
a degree of assurance that never is, or can be, attained with
out. I believe, from the testimony of Scripture, that Jesus is
an almighty and all-sufficient Saviour. But I find, from the
peace which he has infused into my soul, and the power he

e John xvi. 7. f Acts ii. 38, 39. e Ps. Ixviii. 18.

h Rom. xiv. 9. l 1 Cor. xv. 21. k 1 Cor. xv. 20.

1 John xiv. 2, 3. m Heb. vi. 20.

2154.] THE POWER OF CHRIST'S RESURRECTION. 99

has given me to mortify my lusts, and from the delight which
he has enabled me to feel in communion with himself, that there
is a reality in the Gospel, which a mere speculative believer
has no conception of. A man, who has heard men's testimony
respecting the existence and influence of the sun, may be fully
assured that such an orb does really exist. But the man who
beholds its light, and feels its genial rays, will have a widely
different conception of it. The former may argue better
respecting it ; but it is the latter alone who is really competent
to appreciate it aright. And, in like manner, he alone knows
Christ fully, who knows him experimentally, by the actual en
joyment of him in his own soul.]

2. To animate our hope—

[There is " a full assurance of hope," which he alone who
knows Christ experimentally can possess. I see him dying for
me ; risen for me ; interceding for me ; and carrying on his
work within me. Can I doubt his love, his power, his grace,
his truth, and faithfulness ? Has he done so much for me, in
order to forsake me at last, and to abandon me to deeper ruin ?
Has he done so much for me when I was living in direct hosti
lity to him ; and will he leave me, now that 1 seek his face,
and desire to glorify his name ? No : I can trust him, and I
tvill. Well do I know my own sinfulness : but I know also
the virtue of his blood. I know my weakness also : but I know
also the sufficiency of his grace to save me even to the utter
most. I know, too, the treachery of my heart : but I know
how sure his promise is ; and that " where he has begun a
good work, he will carry it on, and perfect it to the end"."
And therefore will I " hope, even against hope," and " hold
fast my confidence firm unto the end."]

3. To sanctify and transform the soul—

[I see my Lord. I call to mind what he has designed in
all the wonders of his love. He desires to have " a holy and
peculiar people, zealous of good works." Now, shall I coun
teract all his gracious designs ? Shall I crucify him afresh, by
continuing in my sins? Shall 1 not rather desire him to
accomplish in me "all the good pleasure of his goodness;"
and to " sanctify me throughout, in body, soul, and spirit?"
Yes, for him will I live ; and to him will 1 devote all the
powers of my soul. There was nothing which he declined to
do or suffer for me : and there is nothing which, with his help,
I will not do and suffer for him.]

Thus we SEE,

1. What a practical thing religion is—

Phil. i. (».

co n

100 PHILIPPIANS, III. 13—15. [2155.

[Had there been any one truth in it that was merely
speculative, methinks the doctrine of the resurrection might
have been supposed to come under that particular class. But
it has been seen how extremely practical this doctrine is ; not
merely as affording ground for faith and love, but as generating
in the soul all that is amiable and praiseworthy. If then, any
one object to religion, as consisting in abstract notions, or in
any peculiar tenets, let its true nature be remembered, and
its intrinsic excellence be extolled ]

2. That, in the practice of religion, the true Chris
tian will know- no limits on this side of absolute per
fection —

Of the Apostle's attainments none can doubt : yet did he
desire to know Christ, and the power of his resurrection, as
much as if he had lived an entire stranger to piety even to that
very hour. And so will every true Christian, like one in a
race, forget all the ground that he has passed, and be intent
only on that which is before him : nor will he ever be content,
till he is " holy as God himself is holy, and perfect as his
Father which is in heaven is perfect." Then only will he be
fully "satisfied, when he shall awake up with the perfect like
ness of his God0."]

0 Ps. xvii. 15.

MMCLV.

HOLY AMBITION ENCOURAGED.

Phil. iii. 13 — 15. Brethren, I count not myself to have ap
prehended : but this one thing I do, forgetting those things
which are behind, and reaching forth unto those things which
are before, I press toivard the mark for the prize of the
high calling of God in Christ Jesus. Let us therefore^ as
many as be perfect, be thus minded.

TRUE religion affords such perfect satisfaction to
the mind, that from the time we become possessed
of it, we lose our relish for other things, and feel our
selves at rest, as having attained the summit of our
ambition3. But though we cease to hunger or thirst
after the vanities of time and sense, our appetite for
spiritual blessings is quickened : nor can the richest
acquisitions content us, as long as there remains any

a John vi. 35.

2155. J HOLY AMBITION ENCOURAGED. 101

thing further to be enjoyed. This was St. Paul's ex
perience. He had been apprehended and arrested,
as it were, by the Lord Jesus, in order that he might
be made to possess all the treasures of grace and
glory: and, from that hour, he could never be satisfied
with any thing short of the full enjoyment of themb.
And, while he cherished this holy ambition in his own
bosom, he recommended it earnestly to all others.

There are, in the words before us, two things which
he recommends from his own example :

I. An humble sense of our present attainments—

St. Paul, though so eminent, entertained but low
thoughts of himself—

[Never was there a man more distinguished than he,
whether we consider in general his love to Godc and mand, or
examine the particular graces that adorned his soul6. He
not only was not inferior to any other Apostle f, but he laboured
more abundantly than they allg. Yet, from an impartial
view of himself, as compared with the requirements of God's
law, and the example of his Divine Master, he was constrained
to confess that he had not yet attained that measure either of
knowledge or of holiness, which it was his duty, and his pri
vilege, to possess. This, I say, he found from an exact com
putation11, and has recorded it for the instruction of the Church
in all ages.]

In this respect he proposes himself to us as an
example—

[The word " perfect," in the close of the text, is not to
be understood in the strictest sense, (for then it would con
tradict what he had before said1,) but as signifying that degree
of maturity at which the generality of Christians arrive k. To
persons of this description he says, " Be thus minded :" and
surely it is impossible not to feel the propriety of the exhor
tation. Let any one of us, even the best amongst us, compare
himself with the perfect law of God, or with the spotless

b ver. 12. c 2 Cor. v. 14. Acts xx. 24. and xxi. 13.

i Rom. ix 1—3. Phil. ii. 17.

« Sympathy, 2 Cor. xi. 29 ; Contentment, Phil. iv. 11, 12 ; Dead-
ness to the world, Gal. vi. 14 ; Industry, Rom. xv. 19 ; Self-denial,
1 Cor. ix. 15.

f 2 Cor. xi. 5. and xii. 11. & I Cor. xv. 10.

h Xoy<;opn. ' ver. \'2.

K 1 Cor. ii. 6. and xiv. l!0. and Eph. iv. 13.

102 PHILIPPIANS, III. 13—15. [2155.

example of our Lord, and will he not find in himself deficiencies
without number ? Let him even compare himself with Paul,
a man of like passions with ourselves, and will he not appear
a dwarf, a very child in comparison of him? Let him examine
himself with respect to every Christian grace, and see whether
he do not fall very far short of that bright pattern ? Well
then may all of us confess, that " we have not yet appre
hended that for which we have been apprehended of Christ
Jesus."]

This however is not to discourage us, but to stimu
late us to,

II. A diligent pursuit of higher attainments-
Glorious was the ardour with which the Apostle
was animated in his high calling —

[He considered himself as " called by a reconciled God "
to enter the lists in the Christian race, and as now actually
contending for the prize. Much of his ground had he already
passed over ; but like the racers in the Olympic games, he " for
got what was behind," and was mindful only of that which yet
remained for him to do. He saw the prize in full view, and
strained every nerve1 in order to obtain it: and the nearer
he approached the goal, the more earnestly did he " press
forward," desiring nothing but to "finish his course with joy."
This was " the one thing which he did." Nothing else occu
pied his mind, nothing else was deemed worthy of one mo
ment's attention. Nothing could, in his apprehension, be lost,
if that prize were gained ; nor any thing gained, if that prize
were lost.]

In this way he exhorts us also to prosecute the
great concerns of our souls—

[The same prize which was set before him is held up to
us also : and we are called by God to run for it. It may be
that we have both done and suffered much for God already :
but we must not think of any thing that is passed (except for
the purpose of humbling ourselves, or of glorifying God) we
must be intent only on present duty, and engage in it with all
our might. To get forward must be our constant uniform
endeavour. It is " the one thing needful." As persons run
ning in a race find no time for loitering or diversion, but dis
tinguish themselves from mere spectators by the exertions they
make ; so must we manifest to all around us that we have but
one pursuit, with which we are determined that nothing shall
interfere, and which we will never relax, till we have reached
the goal.]

2156.] OF FOLLOWING GOOD EXAMPLES. 103

This subject is of peculiar USE,

1. For reproof—

[How are they condemned who have never yet begun the
Christian race! Do they expect to win the prize without
running for it ? This cannot be : " the kingdom of heaven
suffereth violence, and the violent must take it by force."
Still more are they condemned who would discourage others
that are engaged in the contest. Are they " like-minded "
with the Apostle, who are constantly endeavouring to damp
the ardour which they will not emulate ? Nor are they less
worthy of reproof who have relaxed their diligence in the ways
of God. To such Paul says, " Ye did run well ; who hath
hindered youm? Yes; inquire diligently who or what hath
hindered you : for you had better be stripped of all that you
possess, than be impeded by it in your Christian course.
Shake off then the thick clay from your feet": put aside the
garment that obstructs your progress0: mortify the flesh that
pleads for indulgence p : and " run with patience the race that
is set before you."]

2. For encouragement—

[Some perhaps are faint, and ready almost to give up the
contest. But behold the prize: will not that repay? And
is not the attainment of it certain, if you hold on your wayq?
Yea more, shall not your strength be renewed, if only you
wait upon your Godr? In a few more steps you will reach
the goal : and will you stop when the prize is already, as it
were, in your hands ? O press forward : follow the Apostle :
endure to the end ; and receive " the crown of glory that
fadeth not away."]

m Gal. v. 7. n Hab. ii. 6.

0 Heb. xii. 1. tvirepivrarov apapriav ] See Beza's note on those
words.

i' 1 Cor. ix. 24—27. 1 Matl. xxiv. 18. r Isai. xl. 29—31.

MMCLVI.

OF FOLLOWING GOOD EXAMPLES.

Phil. iii. 17, 20. Brethren, be followers together of me, and
mark them which ivalk so as ye have us for an ensample ....
For our conversation is in heaven.

GREAT is the force of example, either to vitiate
or improve the morals of those around us. There
are few, even of real Christians, who do not, in some

104 PHILIPPIANS, III. 17, 20. [2156.

considerable degree, yield to its influence. The
church at Philippi was,, on the whole, distinguished
for its attainments : yet even there, hypocrisy was
found, and error had its advocates. The example
of some worldly and sensual professors was likely to
prove extremely injurious : while therefore the Apostle
declares his grief occasioned by their misconduct, he
exhorts the Church to unite in following rather the
example that he had set them, and to notice with
approbation all who conducted themselves agreeably
to his advice.

The words that are in verses 18 and 19, being in
cluded in a parenthesis, those which are united in
the text are properly connected with each other. In
discoursing on them, we shall consider,

I. The Apostle's example—

St. Paul considered himself as a citizen of heaven* —
[To be a citizen of Rome was deemed a high honour ; and
it was an honour which Paul possessed by virtue of his being
a native of Tarsus, on which city this privilege had been con
ferred b. But Paul's name was enrolled in a more glorious
city, even in heaven itself0. He belonged to the society of
saints and angels, who were, united under Christ, their com
mon headd: and he had a communion with them in all their
honours, their interests, and their enjoyments6.]

In the exercise of his rights, he had his daily con
verse in heaven—

[As a person is daily conversant with that society to
which he belongs, maintaining fellowship with them, and
ordering his life according to their rules, so the Apostle lived,
as it were, in heaven: his thoughts and affections were there
continually : and he was emulating those around the throne
by his constant endeavours to glorify God, and by walking
habitually in the light of his countenance.]

While he mentions his example, he shews us,

II. The use that we should make of it —

We should imitate him ourselves —

[We are already joined to the society in heaven f, pro
vided we be united unto Christ by faith : and it behoves us to

a noXiYev/ua TJ^WV might have been translated our citizenship.
b Acts xxii. 28. c Luke x. 20.

d Eph. i. 10. and Hi. 15. e Eph. ii. 6. f Heb. xii. 22, 23.

2156.] OF FOLLOWING GOOD EXAMPLES. 105

" walk worthy of our high calling." Though we are in the
world, we are not to be of it. " We have here no continuing
city:" we are to be in this world as pilgrims only and so-
journers: we must ever consider ourselves as strangers and
foreigners, who, though living on earth are indeed fellow-
citizens with the saints and of the household of Godg. If we
were travelling in a foreign land, we should regard the con
cerns of that land rather as objects of curiosity, than as
matters in which we felt any deep interest : whereas the affairs
of our own country, where our estates were situated, and our
relations lived, would be regarded by us as matters of great
moment. Thus should we be indifferent, as it were, to all the
vanities of this life, and be wholly intent on our spiritual and
eternal interests. We should be maintaining communion with
our Head in heaven h, and growing up into a meetness for the
exercises and enjoyments of the invisible world.]

We should also "mark those who" do imitate him—
[All of us should unite1 in following his example, and
emulate each other in his holy employment. And, when any
make higher attainments than ourselves we should not be
ashamed to imitate them : we should observe^ particularly
what it is tvherein they excel us, and how it is that they have
been enabled to outstrip us. We should endeavour to encou
rage them ; and together with them to press forward towards
perfection1.]

We may make USE of this subject,

1. For reproof—

[How widely do the greater part of Christians differ from
the Apostle ! Nor is it only the profane, or the formal, that
are condemned by his example, but even the godly also. Let
all of us then be ashamed of the low sense we entertain of our
privileges, and of the coldness with which we prosecute our
eternal interests. Let us seek to have our views and disposi
tions more conformed to those of the saints of old ; that at the
second coming of our Lord we may behold him both with
confidence and joym.]

2. For encouragement-
fit is not to Apostles that these attainments are confined :

they were common to many others in the Church at Philippi,
who, together with the Apostle, are proposed as patterns unto
us. Let none then imagine that this blessed state is beyond
their reach ; but rather let all aspire after it, as the one object

B Eph. ii. 19. h 1 John i. 3. '

k StcoTrelre. ' Prov. xv. 24.

m ver. 20, 21. with 1 John ii. 28.

106 PHILIPPIANS, III. 18, 19. [2157.

of their ambition". Let all seek to know what a gloriously
rich inheritance0 they are even now permitted to enjoy; and,
having by faith gained access into this grace, let them stand in
it, and rejoice in hope of the glory of Godp.]

n ver. 13, 14. ° Eph. i. 18. P Rom. v. 2.

MMCLVII.

A WARNING TO THE EARTHLY-MINDED.

Phil. iii. 18, 19. Many walk, of whom I have told you often,
and now tell you even weeping, that they are the enemies of
the cross of Christ : whose end is destruction, whose God is
their belly, and whose glory is in their shame, who mind
earthly things.

NOTWITHSTANDING the utter extinction of
vital godliness from the heart of man, through the
introduction of sin into the world, there remain within
him some principles of goodness, weakened indeed,
but still operative and lively. Among these we may
notice humanity and compassion, which often work
in the breasts of the unregenerate, so as even to
shame those who are endued with a principle of true
religion. There is, however, one essential difference
between this disposition as it is exercised by uncon
verted men, and the same as cultivated by the godly :
in the former, it extends no further than to the tem
poral condition of mankind ; but in the latter, it
terminates chiefly on their spiritual and eternal state.
Hence we frequently see both Prophets and Apostles
expressing with tears their concern for the souls
of those around them. In the passage before us,
St. Paul was filled with the tenderest emotions of pity,
while he beheld the state of many in the Christian
Church, whose character and end he most pathetically
describes.

In illustrating his statement, we shall consider,
I. The lamentable state of some professors —

St. James speaks of a principle that is " earthly

2157.] A WARNING TO THE EARTHLY-MINDED. 107

sensual, devilish8," and such is that, by which too
many, who profess godliness, are actuated.

1. " Their belly is their god"—

[By " the belly," we understand the sensual appetite b:
and to make " a god" of it, is to yield ourselves up to its
dominion. And must we go to heathen countries to find
persons of this description? are not " many" such to be found
in the Christian Church ? Many, alas ! are addicted to glut
tony, to drunkenness, to whoredom : and among those who are
free from these gross excesses, how many are there who have
no higher end of life than to consult their own ease and plea
sure, and whose labours in all their younger years, are with
a view to provide these very enjoyments for them in the
decline of life! What is this but to put the gratification of
their sensual appetite in the place of God, whose will should
be the only rule, and whose glory, the ultimate end, of all
their actions?]

2. " They glory in their shame "-

[Whatever proceeds from a corrupt principle, whether it
be approved or not among men, is really a ground of shame :
yet how many will boast of their vilest excesses, perhaps, too,
even of crimes which they have never committed! How many
will glory in the insolence with which they have treated their
superiors; the resentment they have shewn towards those who
injured them ; and the cunning they have exercised in a way
of traffic ; when, if they viewed these things aright, they would
rather blush for them as vile iniquities, and mourn over them
in dust and ashes !

Perhaps the Apostle had a more especial reference to the
Judaizing teachers, who sought to distract the Church of God,
and gloried in the number of their proselytes. Such he justly
calls "clogs, and evil workers0:" and too many such there are
also in this day, whose whole delight is to spread some favourite
notions of their own, and who care not how many of Christ's
flock they scatter and destroy, if they can but increase their
own party.

Now what is this but their sin and their shame ? and to
glory in sin, of whatever kind that sin be, is the very spirit
of Satan himself, who accounts himself happy in proportion as
he can weaken the kingdom of Christ, and establish his own
empire over the hearts of men.]

3. " They mind earthly things" —

[To a certain degree earthly things must be minded: but
we are not to savour, to relish, or to set our affections upon

a Jam. iii. 15. b Rom. xvi. 18. c ver. 2.

108 PHILIPPIANS, III. 18, 19. [2157.

themd. This would be as contrary to the mind and will of
God, as to make a god of our belly, or to glory in our shame.
Yet how many professed Christians are there who live under
the habitual influence of an earthly mind, without ever con
ceiving that there is any thing wrong in their conduct ! In
spiritual employments they experience nothing but a stupid
uniformity: but in temporal concerns they have many fluc
tuations of hope and fear, of joy and sorrow, according as
their prospects of success brighten, or their apprehensions of
disappointment increase. Whence arises this, but from the
decided preference they give to carnal and earthly things,
above those which are spiritual and heavenly ?]

Fidelity requires, that, having delineated the con
duct of these professors, we should set before you,

II. The warning here given them —

It is a painful task to rob any of their hopes, and
to denounce the terrors of the Lord : and while we
engage in it, we would, like the Apostle, proceed with
the utmost tenderness and compassion. But we
must, at the peril of our own souls, endeavour to
undeceive those who are blinded by these delusions.
Let such then know,

1. Their real character —

[Many, who are of this description, imagine that they are
friends of the Gospel, and that they have a great regard both
for Christ and his people. But indeed, " they are enemies of
the cross of Christ :" they withstand its influence over them
selves and obstruct its influence over others

What was the intent of the death of Christ but to redeem
us from all iniquity6, and to deliver us from this present evil
world f, and to establish the dominion of Christ over our whole
soulsg? This was the effect it produced on others h; and
would on us, if we thoroughly submitted to its influence.
Whatever therefore we may imagine or profess, we really are
enemies of the cross of Christ, as long as, in our spirit and
conduct, we continue hostile to its main design.

The injury which such professors do to the cause of Christ,
is incalculable. If they be openly profane, they explode re
ligion altogether, and deter others from regarding its dictates :
and if they be more decent in their conduct, they lead men,
both by their conversation and example, to suppose that
religion consists in mere forms or notions^ instead of an entire

d <J>povoDiT£C. See Col. iii. 2. e Tit. ii. 14. f Gal. i. 4.

8 2 Cor. x. 5. h Gal. vi. 14.

2157.] A WARNING TO THE EARTHLY-MINDED. 109

subjugation of the soul to Christ In what light then must
they appear before God? If " he that gathereth not with
Christ, is as one that scattereth abroad1," much more must
they, who are thus actively engaged in scattering the flock, be
deemed his enemies. Yes, brethren, such persons, whatever
they may profess, (with grief and sorrow I declare it,) they are
no other than enemies of the cross of Christ."]

2. Their certain end-
fit is no wonder that they who mistake their own cha
racter, should deceive themselves also with respect to the state
to which they are fast approaching. They conclude that their
eternal interests are safe : but God declares, that " their end
is destruction." Yes indeed ! " their end must be according to
their works." And do not the Scriptures abundantly confirm
this melancholy truth? " If ye live after the flesh, ye shall
diek:" " if any man love the world, the love of the Father is
not in him1:" " to be carnally-minded is death"1." Dear
brethren, in vain will be all pleas and pretences at the judgment-
seat of Christ : to every worker of inquity, whether he have
been an open sensualist, or hypocritical professor, it will be
said, " Depart from me, I never knew you"."]

We would subjoin a word or two of ADVICE—

1. Beware lest you rest in an external profession
of religion-
fit is easy to adopt the creed of Christians, and to con
form our lives to that standard which obtains generally in the
world. But it is no easy matter to be a consistent Christian.
To maintain an uniform course of self-denial, and of deadness
to earthly things, and to glory only in the Lord, these are hard
lessons : yet nothing less than this will prove us Christians
indeed. It is not by our creed, or our professions, that we
shall be judged; but by our " walk" By that there
fore we must judge ourselves, if we would not be deceived to
our eternal ruin.]

2. Be not offended with the Gospel on account of
any misconduct in its professors—

[There were some even in the Apostles' days who " walked "
unworthy of their high and holy calling; yea, there were
" many" But was the Gospel to be blamed for this? As
for those who gave the occasion of offence, it was to them a
ground of aggravated condemnation : but the Gospel itself was
not a whit less " worthy of all acceptation." So at this day,

1 Matt. xii. 30. k Rom. viii. 13. * 1 John ii. 15.

m Rom. viii. 6. " Matt. vii. 22, 23.

110 PHILIPPIANS, IV. 1. [2158.

whatever the conduct of any professors of godliness may be, the
Gospel which we preach is the " wisdom of God and the
power of God unto salvation" to all those who cordially
embrace it. Instead therefore of being offended at it our
selves on account of the misconduct of others, let us study to
adorn and recommend it by a consistent " walk" and a
heavenly conversation.]

3. Watch over one another with care and tender
ness—

[None are at liberty to say, " Am I my brother's keeper0?"
We all should feel a tender concern for the welfare of our
fellow-creatures : and especially when we behold those who
profess to have the same faith and hope with ourselves, mani
festing- by their conduct the delusion of- their minds, we should
weep over them, and, with a mixture of fidelity and compassion,
declare to them their danger. We are expressly told to
" exhort one another daily, while it is called to-day p:" and
though we shall not always give satisfaction to the persons
whom we warn, yet shall we really perform towards them the
kindest office, and perhaps save them from the destruction to
which they were hastening. Then shall we have reason to
rejoice over them, as they also will have to bless God for us,
to all eternity.]

0 Gen. iv. 9. P Heb. iii. 13.

MMCLVIII.

STEADFASTNESS IN GOD.

Phil. iv. 1. My brethren, dearly beloved and longed for, my joy
and crown, so stand fast in the Lord, my dearly beloved.

ST. PAUL was a man of feeling, a man of love.
He felt for all : for those whom he saw perishing in
sin, he would willingly have endured all that men or
devils could inflict, if only it might be instrumental
to their salvation3. For those who belonged to
Christ, even though they had never seen his face in
the flesh, he had great conflicts, striving if by any
means he might promote their eternal welfare. But
towards those who had been converted by his mini
stry, he felt as a father towards his children : he
could say, " God is my record how greatly I long
after you all in the bowels of Jesus ChristV To

a Rom. ix. 3. b Phil, i. 8.

2158. J STEADFASTNESS IN GOD. Ill

such is this epistle addressed ; as indeed the words
of our text clearly evince. Such an accumulation
of tender expressions can scarcely be found in the
same space in all the Book of God. But what is the
drift of them all ? Why does he so labour to con
vince the Philippians of his love, and to conciliate
their regards to him ? it was, that they might be
stirred up to give the more earnest heed to his ex
hortations, and to " stand fast in the Lord."

To be "in the Lord" is the character of every
believer : he is united unto Christ by faith, and is
engrafted into him as a branch of the living vine.
But our blessed Lord cautions us again and again to
" abide in him," and warns us against the danger of
separation from him0. In like manner we are fre
quently exhorted to " stand fast in the Lord ;" and
so to continue in the faith grounded and settled,
that we may not be moved away from the hope of
the Gospel."

To you then we would now address the exhorta
tion, and say, Stand fast in,
I. Your allegiance to him—

Many things will conspire to draw you away from
Christ—

[The world, with its vanities on the one hand, and its ter
rors on the other, will assault you continually — — the flesh
also will operate to bring you into subjection to all its basest
lusts Nor will Satan be idle : he, with all his confede
rate hosts, will strive, by innumerable wiles and temptations,
either to subvert your principles, or to vitiate your practice
— It is a warfare into which you are brought, when once
you enlist under the banners of Christ ; and you must expect
all manner of conflicts to your dying hour.]

But you must be steadfast in your adherence to
him—

[You must be " good soldiers of Jesus Christ," and never
cease to fight till you have obtained the victory. Neither hopes
nor fears, neither joys nor sorrows, must be suffered to alienate
you from him, or to damp your zeal in his service. True it is
that the Lord gives you many great and precious promises, that
he will keep you, and that nothing shall ever separate you from
his loved. But this is not to encourage supineness ; but rather

c John xv. 1 — 6. d Rom. viii. 35 — 39.

112 PHILIPPIANS, IV. 1. [2158.

to make you more earnest in your application to him for pro
tection and support. With the example of Demas before you,
you should never cease to fear, lest you also should " fall from
your own steadfastness6," and " be corrupted from the simpli
city that is in Christ f." Aware of your danger, you must
" fight the good fight of faith," and "cleave unto the Lord
with full purpose of heart." " You must be faithful unto
death, if ever you would obtain the crown of life."]

Stand fast also in,

II. Your dependence on him—

From this also you are in danger of being drawn —
[There is in us a continual proneness to self-confidence and
self-dependence. We are ever ready to lean to our own un
derstanding to guide us our own righteousness to jus
tify us our own strength to preserve us It is a

great matter to have the soul brought to a simple reliance upon
the Lord Jesus Christ for every thing.]

But we must live altogether by faith on Christ —

[He is " Head over all things to his Church," and has all
fulness of blessings treasured up in him for our useg. " He is
made of God unto us wisdom, and righteousness, and sanctifi-
cation, and redemption ;" and from him must we receive
them allh, that in, and by, and for all, His name may be glo
rified1 ]

Nor must any thing be suffered to weaken,

III. Your expectation of his future advent —

To that day there is a particular reference in the
preceding context11 —

We are apt to lose sight of that awful day —

[This is evident, from the remissness and negligence with
which the things of eternity are pursued. Could we be dull

and slothful with that day before our eyes? Could the

allurements or terrors of the world have any influence upon
our hearts, if we knew and saw that the Judge was at the
door ? ]

But we must stand continually in a state of pre
paration for it—

[To wait for Christ's second coming is the habit of mind
to which every believer is brought1 : and in proportion as it is
formed in the mind, is the progress which we have made in the

e 2 Pet. iii. 17. f 2 Cor. xi. 3.

e Eph. i. 22, 23. Col. i. 19. » John i. 16.

1 Isai. xlv. 24, 25. k Phil. iii. 20, 21. • 1 Thess. i. 9, 10.

2159. J CHRISTIAN MODERATION. 113

Divine life"1. We should not give way to sloth, like the foolish
Virgins; but have " our loins girt, and our lamps trimmed, and
ourselves as those who wait for the coming of their Lord." We
should look forward with a holy longing for that day, as the
termination of all our conflicts, and the consummation of all
our joys" —and comfort ourselves with the assured ex
pectation that then we shall be ever with the Lord0. With
that period before our eyes, we shall " be diligent to be found
of him in peace, without spot and blameless11."]

Permit me, in CONCLUSION, to urge this matter, after
the example of the Apostle in my text -

ra 1 Cor. i. 7. n Tit. ii. 13. 2 Pet. iii. 12.

0 1 Thess. iv. 17, 18. P 2 Pet. iii. 14.

MMCLIX.

CHRISTIAN MODERATION.

Phil. iv. 5. Let your moderation be known unto all men. The
Lord is at hand.

TO lay the foundation of a sinner's hope, is the
first duty of a minister : but he must proceed to raise
the superstructure also, even such a practice as the
Gospel is intended ultimately to produce. The
Apostle doubtless felt it a privilege to insist on joy in
the Lord ; " Rejoice in the Lord alway ; and again,
I say, rejoice :" but he felt no less the importance of
inculcating the duty of moderation with respect to
all the things of time and sense ; since without that
it would be impossible for any one to maintain that
high exercise of mind which joy in the Lord imports.
It is by a conformity to this latter precept, no less
than by his obedience to the former, that the true
Christian will be distinguished. In fact, this precept
enters very deeply into the divine life : and it is only
in proportion as its influence is exhibited in our lives,
that we have any satisfactory evidence of our con
version to God.

That it may operate effectually on our hearts, let
us consider the two parts of which it consists ;
I. The duty enjoined—

VOL. XVIII. I

114 PHILIPPIANS, IV. 5. [2159.

The word which we translate " moderation," im
ports such a kind of meekness and gentleness as
results from an indifference to the world, and a supe
riority to all the things of time and sense. Perhaps
our language does not contain any word of precisely
the same import : but the Apostle's meaning is
sufficiently conveyed by the term that is here used.
We should have a calm composed state of mind in
reference to all things here below ; and maintain a
constant " moderation/'

1. In our hopes and fears —

[We are apt to magnify the importance of approaching
events, and to have our feelings agitated by prospective good or
evil, far beyond what they would be by the actual existence of the
things foreseen. Good is regarded by us without its manifold
circumstances of alloy ; and evil without its attendant consola
tions. In reality, as it is something future that is the main
spring of action to the whole world, so it is by anticipation,
rather than by actual experience, that the happiness of man
kind is chiefly affected. We say not this in relation to things
spiritual and eternal; for in reference to them the very reverse
is true : the circumstance of their being future and invisible
diminishes, and almost destroys their influence upon the mind :
but in reference to things of a temporal nature it is so: upon
them our imagination exerts all its energies: it paints them in
colours of the liveliest or deepest hue ; and draws from them
by far the greatest portion of its pleasures or its pains. The
man whose ambition is fired by prospects of distinction, the
heir who looks forward with uncertainty to the possession of
an inheritance, the lover who seeks to be assured of a recipro
city in the object of his affections, what pictures do not these
persons draw of happiness, if they shall attain, or of misery, if
they shall lose, the object of their desire ! But such extrava
gant feelings ill become the Christian : his desires should be
curbed by a sense of the vanity of all earthly things, and their
utter insufficiency to make us happy. He should commit him
self, and all that pertains to him, to the disposal of an all-wise
Providence ; and leave it to God " to give, or to take away,"
as he shall see fit ; prepared in either case to bless and glorify
him for the dispensation. In a word, he should " be without
carefulness," " casting all his care on God who careth for him."
Tliis lesson our blessed Saviour teaches us in his Sermon on the

Mount a — and to have a practical experience of it in our

souls is one of the highest attainments of the Christian.]

a Matt. vi. 25 — 34.

2159.] CHRISTIAN MODERATION. 115

2. In our joys and sorrows—

[Though it is true, that the mass of mankind are chiefly
influenced by what is future, yet there are circumstances
wherein a few give up themselves altogether to their present
emotions. The voluptuary imagines that he cannot drink too
deep of the cup of pleasure; and the mourner, that he cannot
yield too much to the anguish of his mind. Both are alike
deaf to good advice : the one refuses to be counselled ; the
other, to be comforted. But "moderation" is the frame which
best befits the Christian. He is not insensible to the feelings
of humanity; nor is he forbidden to rejoice or grieve, according
as the one or other of these emotions is suited to his state.
But an equableness of mind is that which he should cultivate
under all circumstances : he should not suffer himself to be too
much elevated or depressed by present things. His joy should
be in God : his sorrows should be chiefly called forth by his
own short-comings and defects : and he should be so filled with
a sense of the infinite importance of things eternal, as to rise
superior to all the vanities of this lower world. St. Paul, in a
few verses after the text, informs us how he was affected by the
changes which he experienced: "I have learned," says lie,
" in whatsoever state I am, therewith to be content. I know
both how to be abased, and I know how to abound : every
where, and in all things, I am instructed, both to be full and
to be hungry, both to abound and to suffer needV Thus it
should be with us also : we should be like men of another
world, mere pilgrims and sojourners here ; thankful for the ac
commodations which we meet with on the road; and not cast
down, if we find some inconveniences; but mainly intent on
our journey to a better country, and studious to improve all
present circumstances so as most to advance us in our meetness
for the heavenly inheritance.]

3. In our spirit and conduct—

[There is in mankind at large, a very undue degree of
confidence, both as to the sentiments they embrace, and the
line of conduct which they pursue. Every one is ready to fancy
himself infallible, and to account all deceived and perverse who
differ from him. Hence arises, in the generality, a vehemence
in asserting their own opinions, and an intolerance towards
those who differ from them. But this disposition of mind
must be studiously avoided by every true Christian. There
should be in the whole of our sentiments and demeanour, a
diffidence which inclines us to suspect ourselves, and a candour
which disposes us to make all due allowance for others. Doubt
less it becomes us to be thoroughly persuaded in our own

b vcr. 11, 12.

I 2

llfi PHILIPPIANS, IV. 5. [2159.

minds, and to act agreeably to that persuasion: but still we
should allow to others the same liberty which we claim for our
selves, and be content that others should think and judge for
themselves, without desiring to impose upon them any restric
tions of our own. How happy would it have been for the
Christian world, if such moderation had obtained in the Church,
from the period of its first establishment in the apostolic age!
But man is a tyrant, and loves to give law to his fellow-men.
Few are disposed to distinguish aright between things essen
tial, and things indifferent. If it were said to them that
contrarieties may both be right, it would appear a paradox
inexplicable. But so it is, and so it is declared by God him
self to be, in many things which have most divided men, and
called forth against each other their bitterest invectives. The
contests about observing days, or eating things offered to idols,
how violent they were in the apostolic age ! How severely
did the weak condemn the strong ! and how acrimoniously did
the strong despise the weak ! yet both the one and the other,
so far as they acted to the Lord, were accepted of him, whether
they exercised, or forbore to exercise, the liberty which they
possessed0. The same thing at this moment obtains amongst
the various denominations of Christians throughout the world.
It were difficult to enumerate them all ; yet all are as confident
of their own exclusive sentiments and habits, as if they had a
special revelation from heaven that they alone were right : and
the very idea of an unity of action among them, even in things
wherein they are all agreed, is by many reprobated as an unbe
coming indifference towards their own peculiar party. But is
this the " moderation," that is productive of meekness, and
gentleness, and love ? No : it is a spirit most contrary to real
Christianity, and most studiously to be shunned by all who
would adorn their Christian profession. The true temper to
be cultivated, is that of the Apostle Paul, who, " though he
was free from all, became the servant of all, that he might gain
the mored."]

Such is the duty here enjoined. Let us now con
sider,

II. The argument with which it is enforced—

The nearness of death and judgment is a common
argument with the Apostles, in support of their
various exhortations : and it is fitly applied on this
occasion : for we may well be " moderate/' in relation
to all earthly things, when we consider how speedily
the Lord is coming,

c Rom. xiv. 1—6. d 1 Cor. ix. 19 — 22.

2159.] CHRISTIAN MODERATION. 117

1. To terminate all the things of time and sense—

[Whatever we have here below, it is but of short duration :
whether we are visited with comforts or afflictions, they are all
both light and momentary, and therefore unworthy of any
serious regard. Let any one look back upon his past life,
and see how transient have been both his pleasures and his
pains : they are all passed away like a dream ; and little
remains of them but the bare remembrance that they once
existed. Shall we then suffer our minds to be so affected with
earthly vanities, as if they were to endure for ever? No ; we
should sit loose to them, not elated by the enjoyment of them,
nor depressed by their loss. This is what we are taught by
infallible authority : " This I say, brethren," says the Apostle ;
" the time is short : it remaineth that both they that have
wives, be as though they had none ; and they that weep, as
though they wept not ; and they that rejoice, as though they
rejoiced not ; and they that buy, as though they possessed
not : and they that use this world, as not abusing it : for the
fashion of this world passeth awayc"~\

2. To assign to each that portion which his pe
culiar case requires—

[The end for which God sends to us a diversity of dis
pensations is, that we may improve them all for the good of
our souls. Our improvement of the various talents committed
to us will be particularly inquired into, and form the ground
of the sentence that shall be passed upon us. To pass that
sentence, our Lord is just ready to come : and therefore the
only thing which ought materially to affect us should be, not
so much the quality of the dispensations, as the improvement
that we make of them. Look, for instance, at the Rich Man
and Lazarus : how little remains to them of the comforts or
sorrows which they experienced on earth ! What is the rich
man the better for all his sumptuous fare ; or the poor man
the worse for all his penury and want? But the use which
they made of their respective dispensations, that is now the
only thing worth a thought. So it will soon be with us : the
things which here appeared so important, will have altogether
vanished away, and nothing will remain but responsibility for
the improvement of them. I say then to all, " Set your
affections on things above, and not on things on the earth :"
and in the prospect of your Lord's second advent to judge the
world, be moderate in relation to all present things, whether
pleasing or afflictive f, and let it be your one concern to " be
found of him in peace, without spot and blamelessg." Let

e 1 Cor. vii. 29—31. f 1 Cor. iv. 3—5.

e 1 Pet. iv. 7. and 2 Pet. iii. 14.

118 PHILIPPIANS, IV. 6, 7. [2160.

your moderation too be so constant and abiding, that it may
" be known unto all men." True it is, that moderation is not
of itself calculated to attract notice : it is, in its very nature,
unobtrusive and retired. But where it so prevails as to
regulate the heart and life, it of necessity diffuses a holy light
around us, and serves, by the contrast it exhibits, to gain the
admiration of the world. Men gaze and are astonished, when
they see we are not under the power of earthly things, as
others are : and they are constrained on such occasions to
confess the wisdom and excellence of our ways. Thus then
let our moderation operate under all circumstances, whether
prosperous or adverse : and then shall the efficacy of divine
grace be acknowledged, and " God shall be glorified in us."]

MMCLX.

A DISSUASIVE FROM CAREFULNESS.

Phil. iv. 6, 7. Be careful for nothing ; but in every thing by
prayer and supplication with thanksgiving let your requests
be made known unto God. And the peace of God, which
passeth all understanding, shall keep your hearts and minds
through Christ Jesus.

MAN is a prospective creature : he is able to look
into futurity ; and to give, as it were, a present exist
ence to future things. Indeed, it is from anticipation
that his greatest joys and sorrows flow. This faculty
of foresight is that which eminently distinguishes him
above the rest of the creation. Other creatures equal
him in actual enjoyment ; but he alone can overleap
thousands of intervening years, and derive pleasure
or pain from the contemplation of distant events. It
is to this faculty that the Scriptures are principally
addressed. They set before us the final issue of
present things ; and declare, that our conduct in this
life shall meet with a suitable recompence in the
eternal world. Thus, by the hope of good and the
fear of evil, they stimulate us to flee from the wrath
to come, and to lay hold on eternal life.

But though this power is capable of being turned
to such advantage, yet, through the corruption of
our hearts, it is too generally abused. Men look

2160.] A DISSUASIVE FROM CAREFULNESS. 119

only at things visible and temporal, instead of look
ing also at things invisible and eternal. Moreover,
their expectations of future good are generally too
sanguine ; and their apprehensions of future evil
weigh more upon their spirits than the occasion
requires. Hence arises in their minds an excessive
" carefulness," which it is the design of Christianity
to counteract.

In the words which we have just read, we have,
I. A dissuasive from carefulness —

By "carefulness" we are not to understand, atten
tion ; for that is absolutely necessary to the discharge
of our duties in the world : but we are to understand,
anxiety ; which, as far as it prevails, argues a state of
mind that is injurious to ourselves, and displeasing to
God.

The great occasions of anxiety may be reduced to
three ;

1. Some good desired—

[Men, in different situations of life, have their hearts set
upon such things, as may possibly be attained by them, and
such as they imagine will conduce greatly to their happiness.
Some are eagerly pressing forward to the attainment of
honour: others are insatiable in their thirst for gain. Some
are altogether wrapped up in an idolatrous attachment to
a fellow-creature ; others are disquieted, like Rachel3, and
Hannah b, because they are disappointed in the hopes of a
family.

But all such anxieties are sinful. We may desire the good
things of this life : but our desire must be subordinated to the
will of God : and, while we use the proper means of attaining
our wishes, we must use them with an entire submission to
the disposals of his Providence.]

2. Some evil dreaded—

[Evils foreboded, are often more painful than when
actually endured. They not unfrequently press with such a
weight upon the mind, as to incapacitate men for the exer
tions, which would serve at least to mitigate their trials, if not
altogether to avert them. For instance, men are sometimes
so overcome with the apprehensions of a heavy loss, that they
are unable to prosecute with attention their proper business,

a Gen. xxx. 1. b 1 Sam. i. 5 — 10.

120 PHILIPPIANS, IV. 6, 7. [2160.

whereby the loss, if sustained, might be in time retrieved.
And it is no uncommon thing, to find men sacrificing their
honour, their conscience, yea, their very hopes of salvation, in
order to avert some impending calamity.

But it would not be thus, if we considered every thing, even
" the falling of a sparrow," as regulated by an all-wise God.
We might endeavour with propriety to prevent an evil; but
we should never be so intimidated by its approach, as to be
driven from our dependence on God, or induced to violate our
duty to him.]

3. Some trouble felt —

[When trouble is heavy or accumulated, whether it be
from disease in our persons, or embarrassment in our circum
stances, or the loss of some dear relative, how ready are we to
give ourselves up to sorrow, as if our wound were incurable,
and our misery irremediable ! The instances are not few,
wherein men are so overwhelmed by their afflictions, as to
have their intellects impaired, and to be reduced to a state of
mental derangement. Yea, even worse effects than these are
sometimes produced by trouble : for the unhappy sufferers
take refuge in suicide ; and plunge their souls into hell, to rid
themselves of their temporal distresses.

We are not forbidden to give way to grief. The Saviour
himself wept at the tomb of his friend. But are there to be
no bounds to grief? Should not our sorrow be moderated by
the consideration, that the cup is put into our hands by a
gracious Father, and that, if drunk in submission to his will,
it shall be sanctified to our eternal good? Such excessive
" sorrow " is prohibited in the text ; and well it may be ; since
"nothing" can warrant it, and its operation is so injurious.]

While the Apostle thus dissuades us from careful
ness, he prescribes,

II. An antidote against it —

Prayer is no less our privilege than it is our duty —
[God is ever ready to hear the prayers of his people ; and
he expects that we should " by prayer and supplication make
our requests known to him." Not that he needs to be in
formed by us ; for " he knoweth our necessities before we
askc:" but we ought to specify our wants, in order the more
deeply to impress a consciousness of them on our own minds,
and to make us duly sensible of our dependence on him, and
of our obligation to him when our prayers are answered. On
all occasions we should have recourse to prayer : " In every

c Matt. vi. 8.

2160.] A DISSUASIVE FROM CAREFULNESS. 121

thing we should make our requests to God ;" in doubt, for
direction, (for he will direct our pathsd) ; in difficulties, for
succour, (for he will give grace sufficient for use); and in
wants, for supply, (for he has engaged that we shall want no
manner of thing that is goodf). Nothing is so great but that
he is ready to bestow it ; nothing is so small, but that we need
to ask it at his hands.

But, together with our prayers, we should always offer also
thanksgivings. Our troubles are always mixed with mercies,
for which we should pay unto our God a tribute of praise. A
living man can have no cause to complain g. While we are
out of hell, our troubles must be infinitely less than our
deserts. We should therefore approach our God with grati
tude for mercies received, and with a dependence on him for
those we stand in need of.]

This would be an effectual antidote for excessive
carefulness —

[If we commune only with a fellow-creature, we find
some relief: but if we go to our God, he will enable us to
leave ourselves to his gracious disposal, and to " cast our
burthen upon him." Our desires will be weakened by a
submission to his will ; our fears be allayed by a view of his
providence ; and our troubles be mitigated by the consolations
of his Spirit.]

This part of our subject is more fully opened by,
III. A special commendation of this antidote—

By carefulness " our heart and mind" is over
whelmed —

[We have before noticed the depression of spirit which
results from excessive carefulness : and there is but too much
reason to believe, that many really die of a broken heart. But
where the effect produced by troubles is not so great, yet the
mind is dissipated by them ; and the thoughts are distracted,
so that we cannot exercise them upon other objects, or even
fix them in prayer before God.]

But by means of prayer, our hearts and minds shall
be kept in peace —

[None but those who have experienced it, can conceive
what peace flows into the soul, when we are enabled to
commit our ways to God. The heart that was agitated, be
comes serene; and the thoughts that were distracted, become

d Ps. xxv. 9. Isai. xxx. 21. e Jam. iv. G. 2 Cor. ix. 8. andxii. 9.
f Ps. xxxiv. 9, 10. Matt. vi. 3:}. e Lam. iii. 39.

122 PHILIPPIANS, IV. 6, 7. [2160.

composed : yea, an inexpressible sweetness pervades the whole
man, and turns his sorrows into an occasion of joyh. " The
peace of God," thus infused into the soul, " keeps," as in a
garrison1, both "the heart and mind;" so that if trouble seek
to invade us, it can make no impression : not all the good
that can be desired, nor all the evil that can be dreaded, nor
all the trouble that can be felt, will be able to turn us from
our God, or to retard our progress towards heaven.

This blessing comes to us " through Christ Jesus." It is for
his sake that our prayers are accepted : it is through him that
peace is communicated to us in answer to them: and it is
through his agency upon our souls, that this peace becomes a
defence against the incursions of care. In short, from Christ
Jesus this antidote derives its efficacy; and through him it
shall be effectual for the ends for which it is recommended in
the text.]

We cannot conclude without OBSERVING,

1. How does religion contribute to men's present
happiness !

[Perhaps " carefulness" is a source of more trouble than
all other things together. Yet this is taken away, in propor
tion as we devote ourselves to God. It is true, religion brings
with it, if we may so speak, its peculiar sorrows : (not that
they spring from religion, but from sin: yet in our fallen
state, they certainly are attendant on the exercise of religion.)
But godly sorrow is salutary, while " the sorrow of the world
worketh death k." And, if we live nigh to God in prayer and
praise, we shall be freed from the disquietudes which harass
and distress the whole world beside ; and shall dwell as in a
haven of peace, while others are tossed to and fro, and are
" at their wit's end," upon tempestuous billows. " Commit
thy works unto the Lord," says Solomon, " and thy thoughts
(not thy ways only, but thy thoughts, the most fluctuating and
ungovernable of all things) shall be established V]

2. What enemies to themselves are they, who live
in the neglect of prayer!

[If men desired no more than present happiness, they
ought to be constant at a throne of grace ; since it is there
alone that they can get rid of their burthens, or obtain peace
unto their souls. But the joys and sorrows of men are not
confined to this life: they follow us into the eternal world, and
abide with us for ever : and that which is the appointed mean

h 2 Cor. xii. 7 — 10. ' ^>povp?/ere(.

k 2 Cor. vii. 10. i Prov. xvi. 3.

2161.] THE EXTENT OF A CHRISTIAN'S DUTY. 123

of present blessings, is also the only possible mean of everlast
ing happiness. The burthen of guilt which lies upon us, can
never be removed, but by prayer. Peace with God can never
be obtained, but by prayer. And they who will not pray,
voluntarily bind their own sins upon them, and reject the
proffered mercies of their God. Think, ye prayerless people,
how your conduct will appear to you at the day of judgment :
" Had I prayed, my sins had been forgiven : had I prayed, I
had now been happy beyond all the powers of language to
express: but the time is past: prayer will not avail me now:
my weeping will be fruitless ; my wailing irremediable ; my
gnashing of teeth eternal."

O that we might all awake from our slumbers ! O that we
might "arise, and call upon our God!" Then should we
understand the efficacy of prayer, and experience its benefits
both in time and in eternity.]

MMCLXI.

THE EXTENT OF A CHRISTIAN'S DUTY.

Phil. iv. 8. Finally, brethren, ivhatsoever things are true, tvhat-
soever things are honest, whatsoever things are just, whatso
ever things are pure, whatsoever things are lovely, whatsoever
things are of good report ; if there be any virtue, and if there
be any praise, think on these things.

THE scope and tendency of Christianity is to en
noble the mind of man, and to restore him to his
primitive dignity. If we could frame to ourselves a
just idea of what Adam was, when he came out of his
Maker's hands, we should see exactly the spirit and
conduct to which we are to be reduced by the Gospel.
The doctrines of our holy religion, excellent as they
are, are of no value any further than they produce
this blessed effect. They point out the way in which
this change is to be wrought, and supply the only
motives that can operate upon us with sufficient
weight. In this view they are invariably proposed
by the inspired writers, who, having stated them in
their epistles, always call our attention to the prac
tical improvement of them.

In the exhortation before us we may notice,
I. The extent of a Christian's duty—

124 PHILIPPIANS, IV. 8. [2161.

We are at no loss to arrange the particular duties
that are here enjoined, since the Apostle himself
distributes them into classes :

1. Things " virtuous"-

[Among these " truth" is the first in nature and import
ance ; since, without it, all the bands of society would be dis
solved : there would be no such thing as confidence between
man and man. Of such consequence is this esteemed in the
world, that no virtues, however eminent, can supply the want
of it, or render a man respectable, that is regardless of it.
And so necessary is it in the eyes of God, that he will banish
from him with abhorrence all who wilfully violate its dictates*,
and admit those only to his presence whose adherence to it is
strict and uniform b. This therefore is in the first place to be
rigidly adhered to, especially by those who are members of
Christ's mystical body c. It is not indeed necessary, nor would
it be proper, on every occasion, to declare all we know: but
we must on no account affirm, or insinuate, what is contrary
to truth, either with a view to set off or to exculpate ourselves,
or for the purpose of criminating or exalting another. Every
species and degree of falsehood should be scrupulously avoided ;
and every word we utter should bear the stamp of simplicity
and godly sincerity.

Next to this, and inseparably connected with it, is "jus
tice." A Christian is to know but one rule of conduct : he is,
in all his intercourse with men, to do as he would be done
unto ; that is, to act towards others, as he, in a change of cir
cumstances, would think it right for them to act towards him.
To be guilty of fraud in a way of traffic, or in withholding just
debts, or in evading taxes, or putting off base coin, or in any
other way whatever, is as inconsistent with the Christian
character as adultery or murder. Whatever specious pre
texts an ungodly world have invented for the justifying of
fraud, no one of us approves of it when it is exercised towards
himself; nor will God ever approve of it, however men may
extenuate or excuse it: his word to every one of us is, " That
which is altogether just shalt thou follow, that thou mayest
lived." And " he knoweth how to reserve the unjust unto
the day of judgment to be punished6."

Besides these virtues which have respect to our words and
actions, there is one that extends to our very thoughts, and
that is no less necessary to be cultivated by us than either of
the foregoing, namely, "purity" None are so ignorant as
not to know, that they ought to restrain their passions, and

a Prov. vi. 16, 17. Rev. xxi. 8. & xxiL 15. b Ps. xv. 2.

f Eph. iv. 25. a Deut. xvi. 20. e 2 Pet. ii. 9

2161.] THE EXTENT OF A CHRISTIAN'S DUTY. 125

have them in subjection. But it is not sufficient for a Chris
tian to refrain from open acts of uncleanness ; he must learn
to mortify his inward desires : he is to " keep his vessel in
sanctification and honour; not in the lusts of concupiscence,
like those who know not Godf." He is the temple of the Holy
Ghost, and is therefore bound to harbour no thought that
may defile that temple, no desire that may grieve his Divine
inhabitant8. In all his words, and looks, and thoughts, he
should " be pure as God is pure, and holy as God is holyh."]

2. Things " praise-worthy "-

[The fore-mentioned duties are so essential to the Chris
tian character, that any considerable and habitual violation of
them is utterly inconsistent with it. There are other duties
equally necessary to be observed, but which, from the weak
ness of our nature, and the imperfection of our attainments,
admit of greater deviations without impeaching our sincerity
before God.

Amongst these, the things which are " honest," that is,
grave, venerable, decorous, first demand our attention. A
Christian should consider what becomes his age and station as
a man, and his character as a disciple of Christ. It is disgust
ing, when people professing godliness, whether men or women,
are vying with an ungodly world in dress, and show, and vain
parade ; in a levity of conduct ; in a fondness for vain amuse
ments. There is a gravity that befits the " man of God,"
who has engaged to walk in his Redeemer's steps. iSot that
he need to banish mirth, if it be innocent in its nature, and
moderate in its degree : nor need the person of opulence to
accommodate himself to the habits of a peasant in his style of
living : but there is a moderation that he should carefully
observe, a limit suited to his character, a bound which he
should in no wise transgress1.

Whatever things are " lovely" are also highly deserving the
Christian's regard. There is a courtesy, a meekness, a gentle
ness, an affability, a modesty, in a word, an urbanity of
manners, which is exceeding amiable, and which conciliates
the esteem of all who behold it ; this, in opposition to rude
ness, and an inattention to the feelings of others, should be
cultivated by all. A readiness also to sympathise with others
in their distress, and to condescend to the meanest offices for
their comfort and relief, and a delight in performing all the
offices of love, how lovely does this appear, how worthy the
pursuit of all that would honour God ! To this also may be

f 1 Thess. iv. 4, 5. t 1 Cor. iii. 16, 17. and vi. 19.

h 1 John iii. 3. and 1 Pet. i. 14—16.

1 Compare Eph. v. 4. 1 Tim. ii. 9, 10. 1 Pet. iii. 2 — 4.

126 PHILIPPIANS, IV. 8. [2161.

added a candour in judging, a patience in enduring, a tender
ness in forgiving, a liberality in bestowing; an assemblage of
such graces as these is the brightest ornament of a child of
God ; and, as we all admire them when exemplified in others,
we should make it our daily study to illustrate them in our
own conduct.

Further still, there are many things that are " of good
report" in which also it should be our ambition to excel. A
noble disinterestedness of mind, that rises superior to all selfish
considerations, and consults the public good, is an attainment
which the heathens themselves accounted most truly honour
able. With this we may rank a nobleness in the ends which
we seek to accomplish, a wisdom in the means whereby we
labour to effect our purpose, a discretion in the manner of
employing those means, a due consideration of all circum
stances of time and place, a willingness to yield in things
indifferent, and a firmness in maintaining what we consider to
be right and necessary ; a happy combination of these will not
fail to exalt a character in the eyes of men, and to procure us
respect from those who know how to appreciate such rare
endowments. These therefore, with whatever else ensures to
men a reputation for magnanimity, or goodness of heart, (pro
vided it be good and proper in itself) we should pursue with
ardour, and practise with constancy.]

Passing over many other excellencies, such as dili
gence, contentment, friendship, gratitude, with num
berless others to which the Christian's duty extends,
let us proceed to notice,

II. The importance of it —

The manner in which the Apostle inculcates these
things, very strongly marks his sense, at least, of their
importance. His distinct enumeration of so many
things, his comprehending of them all a second time
under the extensive description of things virtuous and
laudable ; and lastly, the energetic manner in which
he recommends them to our attention and regard, all
prove, that he was extremely solicitous to impress
our minds with a sense of our duty, and to secure to
his exhortation the attention it deserves.

Let us then consider how important the observance
of our duty in these respects is,

1. To ourselves —

2161. J THE EXTENT OF A QflRISTIAN's DUTY. 127

[ We have no better test of our sincerity before God than
this. Our having embraced new tenets, however just those
tenets may be, will not prove that our hearts are right with
God : nor will an outward reformation of our conduct suffice
to establish our pretensions to true conversion : there must be
an uniformity and consistency in our endeavours to serve God :
there must be no virtues so small, as to seem unworthy of our
attention, or so great, as to discourage us in the pursuit of
them. We must never think we have attained any thing, as
long as there remains any thing which we have not attained k.

There is nothing that can more conduce to our present hap
piness than this. Self-government, next to the immediate
enjoyment of the Divine presence, is the sublimest source of
happiness in this world. Let any thing that comes under the
description before mentioned, be considered in all its bearings
and effects, and it will be found highly conducive to the com
fort of our own minds, and to the happiness of all around us.
Abstracted from the consideration of any future recompence,
" the work of righteousness is peace, and the effect of right-
ousness is quietness and assurance for ever1."

Moreover it tends to increase in our souls a meetness for
heaven. By virtuous actions we attain virtuous habits ; and
by virtuous habits a conformity to God's image : and our con
formity to God in holiness is that which alone constitutes our
meetness for glory. Should we not therefore be endeavouring
daily to get every lineament of the Divine image engraven on
our souls? Should not the hope of growing up into Christ's
likeness be an incentive to continual and increased exertions
in the way of duty ? Need we, or can we have, any greater
stimulus than this ?]

2. To the Church-

\_B-y this alone can we silence the objections of her adver
saries. In every age the adversaries have vented their calum
nies against the Church, as though all her members were
hypocrites, and their seeming piety were a cloak for some
hidden abominations. They have also represented her doc
trines as visionary and enthusiastic, yea, as calculated to
subvert the foundations of morality, and to open the floodgates
of licentiousness. But when they see a holy and consistent
conduct, the joint effect of piety and wisdom, they are con
strained to shut their mouths, and to confess that God is with
us of a truth"1.

By this also do all her members contribute greatly to their mu
tual edification and endearment. It is with Christ's mvstical

k Phil. iii. 12 — 15. ' Isai. xxxii. 17.

m 1 Pet. ii. 12, 15. & iii. 10.

128 PHILIPPIANS, IV. 8. [2161.

body as it is with our natural bodies: when every member
performs its proper office, and supplies its proper nutriment,
all the parts are kept in activity and vigour, and the whole is
confirmed and strengthened11. Let any of the graces before
mentioned be neglected, and disunion will proportionably
ensue. Moreover, those members that are most defective in
their duty, will most discover a consequent languor and decay.
Whereas, the members that are indefatigable in the exercise
of these graces, will " make their profiting to appear," and be
enabled to withstand the assaults of all their enemies0. The
former will be a source of trouble and disquietude to the
Church ; the latter, of harmony and peace.]

3. To the world around us —

[There is nothing else so likely to fix conviction on the
minds of sinners. The ungodly world will not learn religion
from the Bible ; nor will listen to it as enforced in the dis
courses of God's faithful ministers. But they cannot shut
their eyes against the light of a holy life. St. Paul's epistles
are known and read of few: but godly men are " the epistles
of Christ, known and read of all menp :" and many who would
not regard the written word, have been won by their godly
conversation q.

On the other hand, there is nothing that hardens sinners so
much as an inconsistent conduct in the professors of religion.
If a saint fall through temptation, or a hypocrite discover
his hypocrisy ; instantly the world cry out, " There, there, so
would we have itr." Nor are they satisfied with condemning
the individual offenders ; they immediately reflect on the
whole body of Christians, as hypocrites alike : yea, and blas
pheme that adorable Saviour whose religion they profess8.
Thus do they confirm their prejudices against the truth, and
justify themselves in their rejection of the Gospel. If then the
rescuing of our fellow-creatures from perdition, or the contri
buting to involve them in it, be so connected with our con
duct, of what importance must it be so to demean ourselves, that
we may adorn our holy profession, and recommend the Gospel
to their favourable acceptance !]

APPLICATION—

[" Think then upon these things." Think of their nature,
that you may be apprised of their extent : think of their obli
gation, that you may be aware of their importance : think of
their difficulty, that you may obtain help from your God :

n Eph. iv. 11—13, 15, 16, 29. ° 2 Pet. i. 5—11.

P 2 Cor. iii. 2, 3. q 1 Pet. iii. 1, 2. ' Ps. xxxv. 19, 25.

' 2 Pet. ii. 2. Rom. ii. 24. 1 Tim. vi. 1.

2161.] THE EXTENT OF A CHRISTIAN'S DUTY. 1^9

think of their excellency, that you may bo stirred up to
abound in them : and think of their complicated effects on the
world around you, that you may make your light to shine
before men, and that others, beholding it, may glorify your
Father that is in heaven *.]u

1 Matt. v. 1G.

u Instead of this APPLICATION, the following may be profitably
used : —

1. For the humbling of your souls — 2. For the endearing of the Gospel
to you — 3. And for the regulating of your whole spirit and conduct.

1. For the humbling of your souls —

[Whence is it that there is so little humiliation and contrition
amongst us I it is because we do not try ourselves by a just standard.
We look only to more flagrant transgressions ; and therefore even
the worst of us only view ourselves like the sky in a cloudy night,
when only a few stars are seen and at great intervals ; but if we
would take the text 1'or the ground of our estimate, the very best of
us would see ourselves like the sky in the clearest night studded with
stars innumerable, our whole lives being, as it were, one continuous
mass of transgression and sin — —If we would habituate our
selves to such reviews of our conduct from day to day, we should
find no difficulty in acknowledging ourselves "less than the least of
all saints," yea, and " the very chief of sinners."]

2. For the endearing of the Gospel to you —

[O bow precious would the Saviour be to you, if you saw your
selves in your true colours ! And with what delight would you
plunge into " the fountain opened for sin and for uncleanness ! " But
the same false estimate of ourselves which keeps us from humiliation,
keeps us also from valuing the Gospel of Christ. If we would love
the Lord Jesus Christ in sincerity, we should get a deeper sense of
our need of him, and of the love he has shewn us in giving himself
to die for us.

It is in this way also that we must learn to prize the influences of
the Holy Spirit. When we see what a holy and refined character
that of the true Christian is, we shall necessarily say, " Who is suffi
cient for these things?" And, feeling our need of Divine help, we
shall implore of God to " strengthen us with might by his Spirit in
the inner man," and to " peri'ect his own strength in our weak
ness" •

3. For the regulating of your whole spirit and conduct —
[Whilst you see what a lovely character the Christian is, and

how bright it shone in our blessed Lord, you will strive to follow his
steps, and to " walk as he walked." Let there then be in you nothing
but what is virtuous and praise-worthy. And, if you profess to have
been " called with an holy calling," see that you " walk worthy of
your high calling," or rather, walk worthy of him that hath called
you ; that so God may be glorified in you, and you be rendered meet
for his heavenly inheritance —

VOL. XVIII. K

130 PHILIPPIANS, IV. 9. [2162.

MMCLXII.

PAUL AN EXAMPLE FOR US.

Phil. iv. 9. Those things, which ye have both learned, and re
ceived, and heard, and seen in me, do : and the God of peace
shall be with you.

NO man was ever more averse to boasting than
the Apostle Paul : and, when compelled to declare
what God had done in him or by him, he appeared
to himself " a fool," for uttering it ; though he was
conscious that he acted, not from choice, but from
absolute and indispensable necessity. But, in truth,
what might be called boasting in an uninspired man,
was not deserving of that name in him ; because he
knew that he had been raised up by God, to be an
instructor to mankind, both in his doctrines and ex
ample. Hence he not only affirmed, that " his word
was the word, not of man, but of Goda ;" but exhorted
men to " be followers and imitators of himb," " even
as he was of Christ0." In the chapter preceding our
text, he speaks strongly to this effect : " Brethren,
be followers together of me, and mark them who
walk so, as ye have us for an ensampleV Nor did
he confine his exhortation to a reception of his doc
trines merely : he suggested the same in reference
to his conduct also6. He was a great advocate for
practical religion ; and urged on his Philippian con
verts a diligent attention to " every thing which was
true, and honest, and just, and pure, and lovely, and
of good report :" and then, in reference both to his
precepts and example, he added, " Those things
which ye have both learned and received, and heard
and seen in me, do ; and the God of peace shall be
with you."

To enforce this exhortation, I will set before you,
I. The lessons he has taught us—

Of course, I can speak of these but in a very
general and superficial way. Your time would not

a 1 Thess. ii. 13. »> 1 Cor. iv. 16. ' 1 Cor. xi. 1.
d Phil. iii. 17. e 9 Thess. iii. 9.

2162.] PAUL AN EXAMPLE FOR US. 131

suffice for a full consideration of them ; nor does my
present subject require more than a brief notice of
what he inculcated as due,

1. To God-
fit was not " a divided heart " that he called on men to

offer to their God and Saviour: he taught them to surrender
up themselves as living sacrifices to him; and to be as entirely
devoted to him, as a victim is when offered upon the altar. As
for our own ease, pleasure, interest, he would not have us
consult them for a moment, in comparison of, and still less in
opposition to, the will of God: " No man," says he, " liveth to
himself, and no man dieth to himself: for, whether we live,
we live unto the Lord ; and whether we die, we die unto the
Lord : whether we live therefore, or die, we are the Lord's :
for to this end Christ both died, and rose, and revived, that he
might be the Lord both of the dead and living f." And this
duty he binds upon us by the strongest of all obligations, even
that of redeeming love, which it were most criminal to resist :
"Ye are not your own : ye are bought with a price : therefore
glorify God with your body and your spirit, which are God's g."
He would have the whole spirit, soul, and body, sanctified
unto the Lord'1."]

2. To man-

[This duty, also, is co-extensive with the former, only in
subordination to God, and with a view to his glory. There
is nothing which we are not to do for man, nor any thing which
we are not willingly to suffer for him, if only we may be in
strumental to the promoting of his spiritual and eternal
welfare. And the Apostle inculcates this with the same
precision and force as the former: "Look not every man on
his own things, but every man also on the things of others."
(We are to forget self, with a view to his benefit, as much as
we are with a view to God's glory.) " Let this mind be in
you, which was also in Christ Jesus ; who, being in the form
of God, thought it not robbery to be equal with God; but
made himself of no reputation, and took upon him the form of
a servant, and was made in the likeness of man : and being
found in fashion as a man, he humbled himself, and became
obedient unto death, even the death of the cross1." Did our
blessed Lord, who was God equal with the Father, empty
himself of all his glory, and suffer the most excruciating tor
ments, for the salvation of men? There is nothing, then,
which we also should not be ready either to do or suffer for
the welfare of their souls.

f Rom. xiv. 7—9. K 1 Cor. vi. 20.

h 1 Thess. v. 23. « Phil. ii. 4—8.

132 PHILIPPIANS, IV. 9. [2162.

It may however be asked, What are we to do, if they be
come our enemies, and seek to destroy us ? I answer, Contend
with them : if they will fight, so do ye fight : and the more
they exert themselves, the greater let your efforts be also.
Only remember, that your weapon must not be like theirs:
They fight with evil ; but you must have no weapon but good.
Nor must you ever yield to them ; but to your latest hour,
and with your latest breath, you must keep up the conflict,
even as the first martyr Stephen did. This is St. Paul's own
direction, " Be not overcome of evil ; but overcome evil with
goodV]

Such are the duties which St. Paul inculcates : and
this view of them will lead us to notice,

II. The example he has set us —

As, in his Epistle to Timothy, St. Paul says, " Thou
hast fully known my doctrine, and manner of life1;"
so he here refers the Philippians, first, to what they
had " learned and received from him ;" and then, to
what they had " heard and seen in him."

1. What, then, were his principles ?

[They were precisely and practically such as he had in
culcated on others. Did he enjoin on others to be dead to the
world, and to self? Hear what he declares to have been his
own experience ; " I am crucified with Christ : nevertheless I
live: yet not I, but Christ liveth in me; and the life which I
now live in the flesh, I live by the faith of the Son of God,
who loved me, and gave himself for mem." Yea, so entirely
was he under the constrained sense of redeeming love, that he
shuddered at the very thought of glorying in any thing but
the cross of Christ," and more especially because, " through
the influence of that, the whole world was crucified unto him,
as he also was unto the world"."]

2. With these his whole life was in perfect unison—

[Nothing could abate his zeal for God. Not all the trials
which human nature is capable of sustaining could move him
in the least : he counted not life itself dear to him, if he were
called to sacrifice it for righteousness' sake : on the contrary,
he was ready to suffer bonds, or death, at any time, and in any
way, for the honour of his Lord and Saviour Jesus Christ0.
Nor were there any bounds to his love to man. He panted for
the salvation of all men, and especially of those who were " his

k Rom. xii. 21. 1 2 Tim. iii. 10. m Gal. ii. 20.

11 Gal. vi. 14. " Acts xx. 24. and xxi. 13.

1262.] PAUL AN EXAMPLE FOR US. 133

brethren according to the flesh :" and, when he could not pre
vail on them to embrace the Gospel which he offered to them,
he called God to witness what grief their obduracy occasioned
him: "I say the truth in Christ, I lie not, my conscience also
bearing me witness in the Holy Ghost, that I have great
heaviness, and continual sorrow in my heart, for my brethren's
sakep." Still more, for the prosperity of his converts he was
so anxious, that his whole soul was, as it were, wrapt up in
them : " Now I live, if ye stand fast in the Lordq." And so
far was he from regretting any thing that he suffered for their
sake, that he accounted such sufferings his privilege, his
honour, his happiness : " If," says he, " I be offered upon the
sacrifice and service of your faith, I joy and rejoice with you
all : for the same cause do ye also joy and rejoice with mer."]

And, now, who can doubt,
III. The blessedness of taking him for our model ?

Doubtless here is a high standard for us to aim
at : but no lower standard can possibly be admitted.
What, if we cannot attain to the eminence of St. Paul ?
we should not willingly rest in any thing short of it ;
or, if we had even attained to it, we should, like him,
press forward for still higher attainments, that, if pos
sible, we might be " pure as Christ himself was pure,"
and " perfect even as our Father who is in heaven is
perfect." And to this we are encouraged by St. Paul,
who says, " Those things which ye have learned and
received, and heard and seen in me, do ; and the God
of peace shall be with you." Now, it is certainly
true, that if we aspire thus after universal holiness,
God will be with us,

1. In a way of special manifestation —

[He assumes the endearing name of "the God of peace,"
as he does elsewhere of " the God of love and peace3:" and
under this character will he reveal himself to his obedient
people. Yes, "great peace shall they have who love his law,"
" a perfect peace," " a peace that passe th. all understanding.''
"What terms would suffice to give any adequate idea of " the
love of God shed abroad in the heart," and of " the light of
his reconciled countenance lifted up upon the soul ?" You
would in vain attempt to convey to a person who had all his
days been immured in a dark dungeon, a just conception of

P Rom. ix. ], '2. il Tliess. iii. 8.

1 Phil. ii. 17, IS. s 2 Cor. xiii. 11.

134 PHILIPPIANS, IV, 9. [2162.

the splendour and influence of the meridian sun : how then
can the feeble language of mortality describe the action of
Almighty God upon the soul, which he deigns to visit with his
more immediate presence ? Suffice it however to say, that
such visits are realized in the souls of God's faithful people ;
and that " both the Father and the Son will come down to
them, and dwell in them, and make their abode with them*,"
and turn their very souls into the sanctuary of the Most
High.]

2. In a way of effectual support—

[Persons who resemble the Apostle Paul in their spirit
and conduct will be sure to resemble him, in some degree at
least, in his trials and afflictions. It is not possible but that
those who love darkness rather than light, should hate such
lights as these. In truth the more bright a man's light shines
before an ungodly world, the more must he expect to be hated,
reviled, and persecuted, even as our incarnate God himself
was, during the time of his sojourning on earth : for " the
servant cannot be above his Lord :" and " if they called the
Master of the house of Beelzebub, much more will they those
of his household"." But, need the godly indulge any fears on
that account ? No ; for " greater is he He that is in them, than
he that is in the world*." Men may assault you with all their
might : but it may be confidently asked, " Who is he that
shall harm you, if ye be followers of that which is goody?"
Men may keep all human aid from you : but who can inter
cept the visits of your God ? Hear his own express promise,
given for your encouragement and support : " Fear thou not,
for I am with thee ; be not dismayed ; for I am thy God : I
will strengthen thee ; yea, I will help thee ; yea, I will uphold
thee with the right hand of my righteousness." And then,
lest a sense of your own weakness, and of the overbearing
power of your enemies, should discourage you, he adds, " Fear
not, thou worm Jacob : I will make thee a new sharp threshing
instrument, having teeth; and thou shalt thresh the mountains2"
Yes truly, " if God be for you, who can be against youa ?"]

3. In a way of complete and everlasting fruition—

[" Whom God loveth, he loveth to the endb :" and if he
be with us as a God of peace in this world, he will be with us
under the same endearing character to all eternity. What
he said to Abraham personally, he says to all the children of
Abraham : " Fear not ; I am thy shield, and thy exceeding

1 John xiv. 21, 23. « Matt. x. 25. x 1 John iv. 4.

r 1 Pet. iii. 13. * Isai. xli. 10, 14—16. » Rom. viii. 31.

b John xiii. 1.

2162.] PAUL AN EXAMPLE FOR US. 135

great reward0." The present state of the Church, with all
her privileges and blessings, is only a prelude to, and a pre
paration for, a state of far higher blessedness ; as St. John
expressly informs us : " I, John, saw the holy city, New Jeru
salem, coining down from God out of heaven, prepared as a
bride adorned for her husband. And I heard a great voice out
of heaven, saying, Behold, the Tabernacle of God is with men;
and he will dwell with them, and they shall be his people ; and
God himself shall be with them, and be their Godd." " Then
will all trials, of whatever kind, have passed away," and their
bliss be absolutely perfect : " the sun itself shall be no more
their light by day, neither for brightness shall the moon give
light unto them ; but the Lord himself shall be to them an
everlasting light, and their God their glory*"]

ADDRESS —

1. The lukewarm Christian —

[How unlike art thou to the Apostle Paul ! Should not
this very circumstance make thee tremble for thy state? How
couldest thou venture, even in the most qualified manner, to
address those who have witnessed thy life and conversation
in terms resembling those which St. Paul used in my text ?
Thou hast not the divine presence even with thine own soul.
Thou knowest not what it is to have God with thee as " a God
of peace ;" manifesting himself to thee, and filling thee with his
consolations. If thou wert to address any as the Apostle did,
thine own conscience would remonstrate with thee, as a de
ceiver, and an enemy both to God and man. So far from
God approving of thy state, he speaks of it in such terms of
abhorrence as modern delicacy almost forbids one to repeat*.
I pray you, brethren, rest not in a state so fatal to yourselves,
and so injurious to all around you. The very circumstance
of your having some little regard for God, is that which is
most likely to deceive yourselves and all around you. Awake,
I pray you, from your delusion, lest you perish under the accu
mulated guilt of dishonouring God more than any professedly
ungodly men can do ; and of betraying, to their eternal ruin,
multitudes, who fix on you for their standard and example.]

2. Those who desire to approve themselves truly
unto God—

[Fix your standard high : take the Holy Scriptures for
your guide ; and the Apostle Paul as second only to Christ
himself for your example. Be not afraid of being " righteous
overmuch," provided only that you are righteous in a proper

c Gen. xv. 1. d Rev. xxi. 23.

e Rev. xxi. 4. and xxii. 5. with Isai. Ix. 19. f Rev. iii. 10.

13(5 PHILIPPIANS, TV. 11, 12. [2163.

manner. You can never love God too much : nor can you
ever love man too much, provided you love him in subser
viency to God. Me thinks you may advance far beyond what
you have already attained, before you will equal the Apostle
Paul : and if at this moment you even equalled him, you would
still be far from having already attained the perfection at
which you should aim. Study then his character ; mark it in
its sublimest traits ; and follow it in the whole of your life and
conversation. Let his principles be yours ; his spirit yours ;
his conduct yours. This is the way to honour God, and to
be happy in your own souls : and " if you do these things,
you shall never fall, but shall have an entrance ministered
unto you abundantly into the kingdom of our Lord and Saviour
Jesus Christ*."]

s 2 Pet. i. 10, 11.

MMCLXIII

CONTENTMENT.

Phil. iv. 11, 12. / have learned, in whatsoever state I am,
therewith to be content. I know both how to be abased, and
I know how to abound: every where and in all things I am
instructed, both to be full and to be hungry, both to abound
and to suffer need.

ST. PAUL was by no means addicted to boasting.
But there were occasions whereon it was necessary
for him to declare the secret workings of his heart,
in order that he might prevent a misinterpretation
of his words, or a misapprehension of his designs.
He commends the Philippians for the care which
they had taken of him, and the kind attention they
had shewn him, during his imprisonment at Rome.
But, fearful lest he should be understood as com
plaining of his necessities when immured in a prison,
or as wishing, on his own account, a continuance of
their attentions, he tells them, that " he had learned,
in whatsoever state he was, therewith to be content:"
and, in the fulness of his heart, he expatiates upon
this idea, as though he would recommend to all per
sons, in this respect, to follow his example.

Let me, then,

2163.] CONTENTMENT. 13?

I. State to you the experience of St. Paul—

In unfolding it, I would entreat you particularly
to notice,

1. The invaluable lesson he had learned—

[Greatly diversified had been his states ; but " in all, he
had learned to be content." The word which we translate
" content" comprehends much more than a mere quiescent
state of mind. The term " self-sufficient," if it did not convey
to an English reader a wrong idea, would more exactly express
the import of the original*. The Apostle had within himself
that which was abundantly sufficient for him, even though
lie should be reduced to the utmost possible state of destitu
tion, so far as related to the things of this life. He was pos
sessed of all that man could desire : he had God as his Father,
Christ as his Saviour, the Holy Spirit as his Comforter, and
heaven as his home. What could he want more ? What
could he desire, that could add to this? or what could he lose,
that could detract from this ? This which he had within him
was altogether out of the reach of men or devils. The Holy
Spirit was within him " a well of water, springing up into
everlasting lifeb;" so that he enjoyed the utmost composure of
mind, assured that nothing could impoverish him, nothing hurt
him, nothing disturb the tranquillity that he enjoyed.]

2. The vast proficiency he had attained in it —

[At some seasons, he abounded with all that even a carnal
mind could wish : but at other seasons he was exposed to as
heavy trials as humanity could well sustain. " He was in
labours more abundant than any of the Apostles, in stripes
above measure, in prisons more frequent, in deaths oft. Of
the Jews, five times received he forty stripes save one ; thrice
was he beaten with rods ; once was he stoned ; thrice he suf
fered shipwreck; a night and a day he was in the deep; in
journevings often, in perils of waters, in perils of robbers,
in perils by his own countrymen, in perils by the heathen, in
perils in the city, in perils in the wilderness, in perils in the
sea, in perils among false brethren ; in weariness and painful-
ness, in watchings often, in hunger and thirst, in fastings often,
in cold and nakedness ; besides those things that are without,
that which came upon him daily, the care of all the Churches0."
Now all this, 1 think, may be said to have put his principle
to a severe trial. And did he still preserve his equanimity '?
still feel contentment under all ? Yes, under all. " Nothing
could move him." The internal support he felt, from a con
sciousness that he was under the Divine care, and executing

a avTapKrft;. b John iv. 14. c 2 Cor. xi. 23 — 28.

138 PHILIPPIANS, TV. 11,12. [2163.

the Divine will, and advancing the Divine glory, upheld him
under all circumstances, and far more than counterbalanced
all his sufferings. In all this he was " instructed," or, as the
word means, initiated, as into a deep mystery^. It was from
an insight into the mystery of the Gospel that he gained this
extraordinary and invaluable grace. From this mystery he
acquired the knowledge of God as reconciled to him in Christ
Jesus, and as engaged for him to supply his every want both in
time and eternity. No other instruction could ever have pro
duced such effects: but the knowledge of this mystery was
quite adequate to the occasion, and perfectly sufficient to form
his soul to these high attainments. " He was thus crucified to
the world by the cross of Christ6."]

Having traced the Apostle's experience, let me,
II. Commend it to your imitation—

What an enviable state was his ! Let me recom
mend it you,

1. As a reasonable state —

[This perfect contentment with our every lot is reason
able, irrespective of all the great mysteries of the Gospel.
For, what would our condition have long since been, if God
had dealt with us according to our deserts? We should " not
have had so much as a drop of water to cool our tongues."
Who can reflect one moment upon this, and repine at any lot
which he may receive on this side the grave? What! " a
living man complain! a man for the punishment of his sins!"
especially when he considers what an infinitely worse portion
he merits, and from which there could never be, as now there
may, a deliverance, with a transition to the realms of bliss !
But, I suppose you to have been admitted into the school of
Christ. I suppose you to be a partaker of his salvation. Tell
me then — possessing, as you do, the unsearchable riches of
Christ, and looking forward, as you do, to the speedy and
everlasting enjoyment of all the glory of heaven — does it be
come you to regard as of any great importance the things of
time and sense ? See the Apostle in prison, his feet fast in the
stocks, and his back torn with scourges ; and yet his soul so full
of joy, that he is singing praises to God at midnight: and will
you not be ashamed to complain of your minor sorrows ? Or
rather, see the Son of God himself, impoverishing himself to en
rich you, and welcoming death itself in order to advance you to
everlasting life : see him, I say, endui'ing to the end ; when, if
it had pleased him, more than twelve legions of angels would

A fjtf./jtvr)f.iai. e Gal. vi. 14.

2163.] CONTENTMENT. 139

have come to rescue him from his sufferings ; and will you
complain of any thing which you may suffer for him ? Methinks
you feel, every one of you, that the most perfect contentment
is that which becomes you under every state, to which, by any
possibility, you may be reduced.]

2. As a blessed state—

[The corporeal pain which men endure in this life is
nothing in comparison of the mental. Let the spirit of a man
be at ease, and it will enable him to bear any bodily infirmity
whatever. On the other hand, no accumulation of wealth or
honour or sensual gratifications can sustain a man whose
heart and spirit are oppressedf. Suppose two angels sent from
heaven to execute for a season two different offices on earth ;
the one to rule a kingdom, the other to sweep the streets :
would they not be equally happy, in doing the work assigned
them? Let their places then be changed: would the one be
inordinately pleased with his elevation, or the other be unduly
grieved at his depression ? Assuredly not. In whichever state
they were, they should remember " whose they were, and
whom they were serving," and what blessedness awaited them
the very instant they had performed their destined work ; and,
possessed of this sufficiency within, they would be unmoved by
any thing without, and would have in perfection the grace
described in my text. Thus, in proportion as we are initiated
into the great mystery of the Gospel, will this equanimity
prevail in us; and under all circumstances will " our souls be
kept in perfect peace." A mariner, knowing the soundness of
his vessel, and the skill of him who is at the helm, does not
tremble at the gale which is sent to bear him to his destined
home. No ; he spreads his sails, and, though tossed upon the
waves, anticipates with joy the issue of his voyage, and the rest
which he will attain in the bosom of his friends. This blessed
ness, then, will attend you, my brethren, if once you learn the
sublime lesson which is here taught you in my text. You
shall find, indeed, that "godliness with contentment is great
gaing."]

3. As an honourable state—

[Who does not see how greatly the Gospel is honoured,
in producing such an experience as this ? Yea, and God
himself too is honoured by it, in that such is the fruit which
invariably proceeds from the Gospel of his dear Son. In
this state, man is assimilated to God himself. Behold our
incarnate God ! Behold him on Mount Tabor in his trans
figuration, or in his triumphant entry into Jerusalem amidst

f Prov. xviii. 14. e 1 Tim. vi. 6.

110 PHLLIPPIAXS, IV. 11, 12. [2163.

the hosannahs of the populace, and you find in him no undue
elation of mind: or view him in the garden of Gethsemane,
or in the hall of Pilate, or when suspended on the cross, you
see in him no undue depression. He drank with composure
the cup which God had put into his hands ; saying, " Not my
will, but thine be done." Religion does not divest men of the
feelings of humanity ; but moderates, directs, and perfects
them. It leaves us at liberty to deprecate sufferings, provided
we do it in submission to the Divine will : but, at the same
time, it so elevates us above them, as to render them in
capable of diverting us from the service of our God, or of
retarding us in our progress heaven-ward. Philosophical
principles have effected much to compose the minds of suf
ferers : but it is the Gospel alone which gives effectual power
so to rise above the things of time and sense, as to possess,
under all circumstances, the contentment sooken of in our
text.]

But you will naturally ASK, How am I to " learn"
this lesson ? I ANSWER,

1. Apply to God for the influences of his Holy
Spirit-
fit is, as 1 have said, the knowledge of Christ crucified,

and that alone, that can ever fill the soul and render it superior
to all earthly things. But who can give you that knowledge?
It is the office of " the Holy Spirit to take of the things of
Christ, and to reveal them unto us." None but he can " open
the eyes of our understanding :" none but he can " guide us
into all truth :" nor can any but he renew our souls after the

Divine image Pray then to God for the gift of his

Holy Spirit : and, if you yourselves would not mock your
child with giving him a stone when he asked for bread, much
less will God mock you, by refusing to impart to you this
gift, in which all good things for time and for eternity are
contained.]

2. Contemplate the fulness which is treasured up
for you in Christ Jesus—

[" It has pleased the Father, that in Christ should all
fulness dwell :" and for you is it treasured there, that " you
may receive out of it" according to your necessities. Hence
then, if you have believed in Christ, you are authorized to
say, " All things are mine, since I am Christ's." And if all
things are yours, whether " things present, or things to
come," what can you lack ? or what ground can you have for
discontent ? Only get clear views of Christ as your righteous
ness and strength, and you will be at no loss for the attain
ment which your soul desires ]

2164.] EXTENT OF THE CHRISTIAN'S POWER. 141

3. Survey the glory that is reserved for you in
heaven —

[What does it matter to a traveller, if his accommoda
tions, where he stops but a few minutes, be not exactly such
as he could wish ? Can they carry me forward to my destined
home ? will be his main inquiry : and if he find that he can
attain his wishes in this respect, he will not lay to heart the
little inconveniences which he is to sustain for so short a time.
The comforts which he shall enjoy at home occupy his mind ;
and the very discomforts of the way endear to him the end,
and make him look forward to it with augmented zest. Let
it then be thus with you, my brethren: ye are only pilgrims
and sojourners here: and, if you dwell with blessed anticipa
tions on your eternal rest, you will become indifferent to the
accommodations of the way; and, according to the grace given
to you, will be enabled to say, " I have learned, in whatsoever
state I am, therewith to be content."]

MMCLXIV.

EXTENT AND SOURCE OF THE CHRISTIAN'S POWER.

Phil. iv. 13. I can do all tilings through Christ ivhich strenyth-

cnctJi me.

THERE are in the sacred writings many various,
and apparently opposite, representations of the Chris
tian's state : he is mournful, yet happy ; sinful, yet
holy ; weak, yet possessed of a derived omnipotence.
These paradoxes are incomprehensible to the world
at large : but the solution of them is easy to those
who know what man is by nature, and what he is /;//
grace, and what are the effects which flow from the
contrary and contending principles of flesh and spirit.
Nothing can be more incredible, at first sight, than
the assertion in the former part of our text : but,
when qualified and explained by the latter part, it is
both credible and certain : yea, it presents to our
minds a most encouraging and consoling truth.

In elucidating this passage, we shall shew,
I. The extent of a Christian's power-
Using only such a latitude of expression as is com
mon in the Holy Scriptures, we may say concerning
every true Christian, that he can,

142 PHILIPPIANS, IV. 13. [2164.

1. Endure all trials —

[In following his Divine Master, he may be called to
suffer reproaches, privations, torments, and death itself. But
" none of these can move him." When his heart is right with
God, he can " rejoice that he is counted worthy to suffer shame
for his Redeemer's sakea:" he can " suffer the loss of all things,
and yet count them but dungb;" under extreme torture, he
can refuse to accept deliverance, in the prospect of " a better
resurrection0:" he can say, " I am ready to die for the Lord's
saked;" and when presented at the stake as a sacrifice to be
slain, he can look upon his sufferings as a matter of self-
congratulation and exceeding joy6.]

2. Mortify all lusts —

[Great are his inward corruptions ; and many are the
temptations to call them forth : but he is enabled to mortify
and subdue themf. " The lust of the flesh, the lust of the
eye, and the pride of life," are very fascinating: but " the
grace of God, which has brought salvation to his soul, has
taught him to deny them all, and to live righteously, soberly,
and godly in this present world g." " By the great and precious
promises of the Gospel, he is made a partaker of the Divine
nature11," and is stirred up to " cleanse himself from all filthi-
ness, both of flesh and spirit, and to perfect holiness in the
fear of God1."]

3. Fulfil all duties —

[Every different situation brings with it some corre
spondent duties : prosperity demands humility and vigilance ;
adversity calls for patience and contentment. Now the Chris
tian is " like a tree that is planted by the rivers of water, and
bringeth forth its fruits in its season*." It is to this change
of circumstances that the Apostle more immediately refers in
the text : " I have learned," says he, " in whatsoever state I
am, therewith to be content. I know both how to be abased,
and I know how to abound : everywhere, and in all things,
I am instructed, both to be full, and to be hungry ; both to
abound, and to suffer need. / can do all things1." The
Christian knows that all his duties are summed up in love to
God, and love to man : he is assured, that no changes in his
condition can for one moment relax his obligation to approve
himself to God in the execution of these duties : and he en-

a Acts v. 41. »> Phil. iii. 8. c Heo. xi. 35.

d Acts xxi. 13. e Phil. ii. 17, 18. 1 Pet. iv. 12, 13.

f Gal. v. 24. g 1 John ii. 15, 16. with Tit. ii. 12.

h 2 Pet. i. 4. i 2 Cor. vii. 1. k Ps. i. 3.

1 ver. 11—13.

2164.] EXTENT OF THE CHRISTIAN'S POWER. 143

deavours to avail himself of every wind that blows, to get for
ward in his Christian course.

But in reference to all the foregoing points, we must acknow
ledge, that all Christians are not equally advanced ; nor does
any Christian so walk as not to shew, at some time or other,
that " he has not yet attained, nor is altogether perfect"1."
We must be understood therefore as having declared, rather
what the Christian " can do," than what he actually does in
all instances. " In many things he still offends";" but he
aspires after the full attainment of this proper character : in
the performance of his duties, he aims at universality in the
matter, uniformity in the manner, and perfection in the measure
of them.]

The Christian's power being so extraordinary, we
may well inquire after,

II. The source from whence he derives it —

The Christian in himself is altogether destitute of
strength —

[If we consult the Scripture representations of him, we
find that he is "without strength0," and even " dead in tres
passes and sins P." Nor, after he is regenerate, has he any
more power that he can call his own ; for " in him, that is, in
his flesh, dwelleth no good thing q."

If our Lord's assertion may be credited, " without him we
can do nothing;" we are like branches severed from the vine1.

If the experience of the most eminent Apostle will serve as
a criterion, he confessed, that he " had not of himself a
sufficiency even to think a good thought; his sufficiency was
entirely of God5."]

His power even to do the smallest good is derived
from Christ—

[" It has pleased the Father, that in Christ should all
fulness dwell1," and that " out of his fulness all his people
should receive"." It is he who " strengthens us with all
might by his Spirit in the inner man*:" it is he who " gives
us both to will and to doy." If we are " strong in any degree,
it is in the Lord, and in the power of his might2." Whatever
we do, we must give him the glory of it, saying, " I live; yet
not I, but Christ liveth in me8:" " I have laboured; yet not

m Phil. iii. 12. n Jam. iii. 2. ° Rom. v. 6.

P Eph. ii. 1. i Rom. vii. 15, 18, 19. r John xv. 5.

8 2 Cor. iii. 5. * Col. i. 19. u John i. 16.

x Eph. iii. 1C. v Phil. ii. 13. Heb. xiii. 21.

z Eph. vi. 10. a Gal. ii. 20.

144 PHILIPPIANS, IV. 13. [2164.

I, but the grace of God which was with me :" " by the grace
of God I am what I amV

Nor is it by strength once communicated, that we are strong;
but from continual communications of grace from the same
overflowing fountain. It is not through Christ who hath
strengthened, but who doth strengthen us, that we can do all
things c. We need fresh life from him, in order to the pro
duction of good fruit; exactly as we need fresh light from the
sun, in order to a prosecution of the common offices of life.
One moment's intermission of either, would instantly produce
a suspension of all effective industry.]

From that source he receives all that he can stand
in need of—

[Christ is not so prodigal of his favours, as to confer them
in needless profusion : he rather apportions our strength to
the occasions that arise to call it forth d. He bids us to renew
our applications to him ; and, in answer to them, imparts
" grace sufficient for use." There are no limits to his commu
nications: however "wide we open our mouth, he will fill itf."
He is " able to make all grace abound towards us, that we,
having always a//-sufficiency in all things, may abound unto
every good workg:" he is ready to " do for us exceeding
abundantly above all that we can ask or thinkV " If only
we believe, all things shall be possible unto us1:" we shall be
" able to quench all the fiery darts of the devil k," and " be
more than conquerors over all the enemies of our souls1."]

The USES to which we may apply this subject, are,

1. The conviction of the ignorant —

[Many, when urged to devote themselves to God, reply,
that we require more of them than they can do ; and that it is
impossible for them to live according to the Scriptures. But
what ground can there be for such an objection? Is not
Christ ever ready to assist us? Is not Omnipotence pledged
for our support ? Away with your excuses then, which have
their foundation in ignorance, and their strength in sloth.
Call upon your Saviour; and he will enable you to " stretch
forth your withered hand:" at his command, the dead shall
arise out of their graves ; and the bond-slaves of sin and Satan
shall be " brought into the liberty of the children of God."]

2. The encouragement of the weak—

b 1 Cor. xv. 10. c ivcvi'apovi'Ti. d Deut. xxxiii. 25.

e 2 Cor. xii. 9. <" Ps. Ixxxi. 10. e 2 Cor. ix. 8.

h Eph. iii. 20. > Mark ix. 23. k Eph. vi. 16.

1 Rom. viii. 37.

2165.] ALL NEEDFUL SUPPLIES THROUGH CHRIST. 14-5

[A life of godliness cannot be maintained without con
stant watchfulness and strenuous exertion. And there are
times when " even the youths faint and are weary, and the
young men utterly fall." But " if we wait upon our God we
shall certainly renew our strength, and mount up with wings
as eagles"1." If we look " to Him on whom our help is laidn,"
the experience of David shall be ours : " In the day when I
cried, thou answeredst me, and strengthenedst me with
strength in my soul0." Let not any difficulties then dis
courage us. " Let the weak say, I am strongp;" and the
stripling go forth with confidence against Goliath. Let us
" be strong in the grace that is in Christ Jesusq," and " his
strength shall assuredly be perfected in our weakness V]

m Isai. xl. 30, 31. n Ps. Ixxxix. 19. ° Ps. cxxxviii. 3.
P Joel iii. 10. 1 2 Tim. ii. 1. r 2 Cor. xii. 9.

MMCLXV.

ALL NEEDFUL SUPPLIES THROUGH CHRIST.

Phil. iv. 19. My God shall supply all your need according to
his riches in glory bij Christ Jesus.

AS it is a pleasing reflection to a generous man,
that the object whom he relieves will have his con
dition meliorated, so is it a most delightful thought
to a grateful mind, that there is One both able and
engaged to recompense our benefactors. Were it
not for this consideration, the reluctance which many
feel to be burthensome to their friends, would scarce
suffer them to accept the most needful assistances :
but this hope both enhances the value, and gives zest
to the enjoyment, of every kindness we receive. Such
was the Apostle's experience, when his necessities had
been relieved by the Philippian Church : he would
have been well content to have wanted their present,
as far as it related to his own comfort ; but, as it was
profitable to the donors themselves, he " desired fruit
that might abound to their account a." Having de
clared on what grounds he was so well pleased with
their gifts, he assured them, that God would be

* Phil. iv. 17.
VOL. xvin. L

146 PIULIPPIANS, IV. 19. [2165.

mindful of all their wants, and abundantly supply
them in the hour of need.

To enter fully into the scope of his words, we
should inquire,

I. When are we authorized to call God our God ?

It is not every claim that presumptuous sinners
take upon them to advance, that will be found autho
rized in the Holy Scriptures ; for our Lord himself
assured many that Satan was their father, at the very
time that they called themselves the children of Godb.
But we may justly consider God as standing in this
relation to us,

1. When we are born again of his Spirit?

[While we continue in our natural state, we are enemies
to God, and God is an enemy to us; but when we are be
gotten by the word and Spirit of God, we are privileged to
consider ourselves as his children, and to cry to him, " Abba,
Father0."]

2. When we have devoted ourselves to his service ?
[If we would know " whose we are," we must inquire,

"whom we serve;" for " to whomsoever we yield ourselves
servants to obey, his servants we are, whom we obeyd." If
our consciences testify that we have solemnly dedicated our
selves to God, we may boldly say with David, " O God, thou
art my God." We may be sure that our " Beloved is ours,
when we (by a voluntary surrender of ourselves to him,)
are his."]

When this point is satisfactorily settled in our
minds, we may with more comfort inquire,

II. To what extent we may expect communications

from him ?

That God who pours out his benefits upon the evil
and unthankful, is far more abundant in kindness
towards his own children. He will give us,

1. According to our necessities —

[If we desire temporal things, " we shall want no manner
of thing that is good ;" if spiritual blessings be sought after,
there is not any thing we can need, which shall not be be
stowed upon us in the time and measure that Infinite Wisdom
sees to be best for us. Are we wretched and miserable, and

b Johnviii. 41, 44. <= John i. 12. Gal. iv. 6. d Rom. vi. 16.

2165. J ALL NEEDFI;L SUPPLIES THROUGH CHRIST. 147

poor, and blind, and naked? He will both suit his gifts to
our necessities6; and make the very depth of our misery the
measure of his own mercy.]

2. According to the riches of his own grace—

[Let us survey all the tokens of his bounty on earth, and
contemplate all the expressions of his love in heaven ; let us
go farther, and consider the incomprehensible fulness of all
the good that is in him as the fountain ; and then shall we find
the true measure of his liberality to his children. If any
partake of his goodness in a lower degree, it is, " not because
they are straitened in him, but because they are straitened in
their own bowels."]

That none may lose these blessings through igno
rance, we proceed to state
III. By what channel they shall be conveyed to us—

With man in innocence God communed face to
face : but, whatever he bestows upon us in our fallen
state, he communicates it,

1. Through Christ as our mediator—

[" God in himself is a consuming fire ;" nor is it possible
for us to approach him but through Jesus our mediator.
Neither our piety towards him, nor our liberality towards his
saints, can render him our debtor, (yea, rather, the more we
do for him, the more we are indebted to him) ; if we receive
any thing from God, it must come as the purchase of Christ's
blood, and as the consequence of his prevailing intercession.]

2. By Christ as our head-
fit is " in Christ that all fulness dwells." He has " re
ceived gifts for the rebellious," and imparts them to whom
soever he will : and it is " out of his fulness that we must
receive." He is the head of the Church, and his people are
his members ; and as every member is nourished by its union
with the head, so it is by grace derived from him that we are
to increase with the increase of God f.]

This important subject may TEACH us,
1. Contentment in ourselves—

[What cause can he possibly have for discontent, who has
God for his God, and an express promise that all his need
shall be supplied? God has not only engaged to give his
people whatever they need, but on many occasions has inter
posed in a miraculous manner to fulfil his word. And, rather
than violate his truth in any instance, he would feed them with

e Rev. iii. 18. ' Col. ii. 19.

L 2

148 PHILIPPIANS, IV. 19. [2165.

bread from heaven, and water from a rock ; he would make
the ravens to bring them meat, or their barrel and cruse to
supply them with an undiminished store. He has said that
" the needy shall not always be forgotten, nor the expectation
of the poor perish for ever." What if we have not all that
flesh and blood might desire ? shall we repine ? Surely we should
say with the Apostle, " I have learned, in whatsoever state I
am, therewith to be con tent g." We are like minors at present,
and limited to the measure which our Father sees best for us :
but in due time we shall receive the full inheritance. Shall
persons so circumstanced give way to discontent ? No : though
poor as Lazarus, they should account themselves truly rich.]

2. Liberality to others—

[God condescends to acknowledge all that is given by us
in charity as "lent to himself;" and he pledges himself to
" repay it." He even prescribes the honouring of him with
our first-fruits, as the means of securing to ourselves an abun
dant harvest, and of laying up in store a good foundation
against the time to come, that we may lay hold on eternal
lifeh. We must not indeed suppose that our alms-deeds can
merit any thing at the hand of God. Nevertheless, if they be
a free-will offering, they are " an odour to him, and a sacrifice
of a sweet-smelling savour." Let then the bounty of God to
us, whether experienced or expected, be a motive for liberality
to our fellow-creatures. And let us gladly of our abundance
minister to their necessities, that God in all things may be
glorified through Christ Jesus.]

3. Devotedness to God —

[Has God given himself to us as our God, and shall not
we give ourselves to him as his people ? Does God grudge
us no blessing which he can give, and shall we grudge him any
service which we can render ? Are his powers the only limit
to his exertions for us, and shall we know any other limit to
our zeal for him ? Does he do such wonders for us for Christ's
sake, and shall not we labour for Christ's sake to honour him ?
Yes, " the love of Christ shall constrain us " to live for him,
and the mercies of God to us be the measure of the services
which we shall yield to him1.]

e ver. 12. h Prov. iii. 9, 10. with 1 Tim. vi. 17, 18.
1 Rom. xii. 1.

COLOSSIANS.

MMCLXVI.

PAUL'S COMMENDATION OF THE GOSPEL.

Col. i. 3 — 6. We give thanks to God and the Father of our
Lord Jesus Christ, praying ahvays for you, since we heard
of your faith in Christ Jesus, and of the lore ivhich ye have
to all the saints, for the hope which is laid up for you in
heaven, whereof ye heard before in the word of the truth of
the Gospel ; which is come unto you, as it is in all the world ;
and br ing eth forth fruit, as it doth also in you, since the day
ye heard of it, and knew the grace of God in truth.

" THE grace of God in truth !" What a beautiful
description of the Gospel ! It is grace : it is all
grace, from first to last : it is the most stupendous
grace that ever God vouchsafed to any creature,
whether in heaven or on earth. It was marvellous
grace to confer on angels such an exalted nature as
they possess, together with all the glory and felicity
of heaven. It was most astonishing grace also to
form man in Paradise ; to form him in the very image
of his God ; and to give him a promise, that if he
should hold fast his integrity, both he and all his
posterity should participate with the angels in all
the blessedness they enjoy. But what is all this to
the gift of God's only dear Son to bear the iniquities
of fallen man, and, by his own obedience unto death,
to restore man to his forfeited inheritance ? This is
emphatically called, " The Gospel of the grace of
God :" and truly it does exhibit the grace of God in

150 COLOSSIANS, I. 3—6. [2166.

such a view as no creature could ever have antici
pated ; and in such a view as must fill the whole
creation, whether of men or angels, with the pro-
foundest admiration, and gratitude, and love. • This
is the Gospel which ye " have heard ;" which also,
through the illuminating influence of the Spirit of
God, many of you " know ;" and the excellency of
which may be seen,

I. By the effects produced in our hearts —

There are three effects mentioned, as produced in
the converts of Colosse :

1. " Faith in the Lord Jesus Christ"—

[This is the first effect which the Gospel produces, wherever
it is received into the heart. It reveals to us our need of a
Saviour ; and it holds forth the Lord Jesus Christ, the Son of
the Father, sent into the world to bear our sins, and to expiate
our guilt by his atoning sacrifice, and thereby to reconcile us
to our offended God. It discovers to us the fulness and
suitableness of this salvation ; and brings us to this Saviour,
as our only hope. It leads every one to renounce altogether
every other hope, and to trust entirely in the merits and
mediation of this adorable Redeemer ]

2. Love to all the saints —

[This is the next effect produced on all. Through faith
in the Lord Jesus Christ, we are brought into a new family, of
which Christ is the master : yea, we are incorporated into a
new body, of which Christ is the head, and all the saints are
members. I add further, we are all penetrated with one
spirit ; (for " he that is joined to the Lord is one spirit ;") and
have thus a bond of union, which never did, nor could, exist
before. The very instant we believe in Christ, we feel our
selves brought into this relation to all his believing people,
whether they be separately known to us or not ; and we have,
from that moment, somewhat of the same sympathy with them,
as every member of our body has with all the rest, the eye
with the hand, and the hand with the foot ]

3. Hope of happiness in heaven—

[" The hope laid up for us in heaven " is that for which
the Apostle principally gives thanks in the passage before usa.
But this, like the two foregoing principles, is wrought in the
heart by the Gospel : by which, as St. Peter says, " we are

* See the Greek. The faith and love are parenthetically inserted.

2166. J PAUL'S COMMENDATION OK THE GOSPEL. 1 Jl

begotten again to a lively hope of an inheritance incorruptible
and undefiled, and that fadeth not away, reserved in heaven
for usb." Yes, faith penetrates the highest heavens, and sees
there crowns and kingdoms purchased by the blood of Christ,
and promised to all who believe in him. An eternity of glory
upon the very throne of God, the believer expects as his
assured portion — ]

But the excellency of the Gospel is further shewn,
II. By the effects produced on our lives—
" It brings forth fruit in all the world "-

[See the fruits of the Spirit as described by the Apostle :
" The fruit of the Spirit is love, joy, peace, long-suffering,
gentleness, goodness, faith, meekness, temperance0." There
is not a grace that was in Christ Jesus himself, which the
Gospel does not form in the souls of those who believe in
him — - " The discovery which it gives us of the glory of

Christ transforms us into his image, from glory to glory, by
the Spirit of our Godd."]

It does this invariably and universally—

[There is not a creature who receives the grace of God in
truth, but experiences this effect upon his soul. It matters
not whether he be the most civilized man on earth, or a poor
savage Indian or Hottentot : he will, from the moment that
he receives the Gospel, begin to bear the image of his hea
venly Father "in righteousness and true holiness "-
And the man who professes to believe in Christ, and does not
bring forth the fruits of righteousness in his life and con
versation, is a self-deceiver, and a hypocrite. " His faith
is no better than the faith of devils ;" and, if he die in his
present state, his end shall be like theirs also : for God has
decreed, that " without holiness no man shall see the
Lord6" ]

TELL ME NOW, brethren,

1. Have we not ground to " give thanks for you ?"
[Were you all reduced to the most abject state of poverty,
and relieved by the Gospel to the utmost extent of your
necessities, and enriched with all that the whole world could
bestow ; or were you all in dying circumstances, and restored
to health by the Gospel ; it were nothing, in comparison of
the blessings ye have received (many of you at least) through
the word ministered unto you. You have been brought by
it from death to life, from sin to holiness, from hell to heaven.

b 1 Pet. i. 4. <• Gal. v. 22, 23.

d 2 Cor. iii. 18. f Heb. xii. 14.

152 COLOSSIANS, I. 9—13. [2167.

O! what inestimable blessings are these ! Say, then,

whether those who have preached unto you the word of life
have not reason to bless God for you, as the " seals of their
ministry," and as destined to be " their joy and crown of
rejoicing in the presence of that Saviour " whom they have
preached unto youf? ]

2. Have we not encouragement, also, to " pray for
you?"

[What will not God confer on those for whom he has
already done so much? Surely there is not any thing which
Omnipotence can effect, that shall not be bestowed upon you,
in answer to the prayer of faith. See what Paul prayed for

in behalf of the Colossiansg That same prayer would

I offer for you, and entreat all of you to offer for yourselves.
" Open your mouths wide, and God will fill them." " Be not
straitened in yourselves ; for ye are not straitened in him."
Only ask in faith ; and " according to your faith it shall be
done unto you."]

3. Is there not, however, ground for lamentation,
on account of some amongst you ?

[Would to God I could say that the change here de
scribed had been wrought on all ! But there are many of you,
I fear, who still remain in your unconverted state ; and who,
notwithstanding the Gospel has so long been ministered unto
you, are yet strangers to the faith, and love, and hope, which
it forms in the hearts of those who truly receive it ; yes, and
whose tempers and dispositions are widely different from the
fruits which the Gospel is sent to produce. Dear brethren, I
pray you study the Gospel more : pray over it more : beg of
God to make it " the rod of his strength," and to effect by it
in you all that it wrought in the Colossian Church, and all
that it is ordained to work in all the world ]

f 1 Thess. ii. 19, 20. e ver. 9—14.

MMCLXVII.

PRAYER FOR GROWTH IN GRACE.

Col. i. 9 — 13. We do not cease to pray for you that

ye might be filled with the knowledge of his will in all wisdom
and spiritual understanding ; that ye might walk worthy of
the Lord unto all pleasing, being fruitful in every good icork,
and increasing in the knowledge of God; strengthened with
all might, according to his glorious power, unto all patience
and long -suffering with jot/fulness ; giving thanks unto the

2167.] PRAYER FOR GROWTH IN GRACE. 153

Father, which hath made us meet to be partakers of the inhe
ritance of the saints in light : who hath delivered us from the
power of darkness, and hath translated us into the kingdom
of his dear Son.

UNIVERSAL benevolence will begin to shew
itself wherever Christianity gains a just ascendency.
This is particularly observable in the prayers which
the Apostle offered for others ; the fervour and ful
ness of which clearly proved, that they proceeded
from a heart fraught with love, and deeply impressed
with the excellency of those blessings which are pro
vided for us in the Gospel. He confined not his
attention to the welfare of a few with whom he might
happen to sojourn ; but extended it to the whole
Church, as well to those whom he had never seen,
as to those amongst whom he had ministered. He
needed only to be informed that a work of grace was
begun in any persons, and he instantly felt an union
of heart with them, and took a lively interest in all
that concerned them. This remark is strongly exem
plified in the prayer before us. He had heard of the
blessed state of the Colossian Church ; and, from the
instant he had received the glad tidings, he remem
bered that people in all his stated prayers : and, in
the passage before us, he tells them what he prayed
for on their behalf. He desired that they might
advance

I. In the knowledge of God's will —

[The " knowledge of God's revealed will " is the founda
tion of all acceptable obedience : and every Christian must of
necessity be in some degree endued with it. But he will not
be satisfied with a scanty measure of it : he wishes to be " filled
with it," so that it may engage all the faculties of his mind.
Not that he can rest in a speculative view of Divine truth,
however clear or comprehensive it may be : the knowledge
which he covets, is a practical and experimental knowledge ; a
knowledge that diffuses "a spiritual savour" over his soul,
and enables him to conduct himself, " with all wisdom," as well
in his secret conflicts with sin, as in the public exercises of his
duty to God and man.

Such then was the Apostle's first request for the converts at
Colosse : he desired, that, as they already had some knowledge
of God's will, so they might be " filled " with it, enjoying at

154 COLOSSIANS, I. 9—13. [2167.

the same time its sweet savour, and its practical influence, " in
all wisdom, and spiritual understanding."

And should not such be our prayer also for ourselves ? Let
us not forget, that, while we aspire after divine knowledge,
we must chiefly seek that which brings a feast to the soul,
and endues it with a nice and accurate discernment of good
and evil.]

II. In obedience to his commands —

[The more enlarged views the Christian has of divine
truth, the more studious will he be to fulfil the will of God.
And in his endeavours after holiness he will propose to himself
the highest measure of obedience, and the noblest end. He
will not limit himself to the rules prescribed by men ; nor will
he aim merely at obtaining eternal happiness : but he will
consider the relation he bears to God, and the obligations he
has received from him, and the expectations which he has of
future benefits; and will endeavour to " walk worthy of" such
a Father, such a Redeemer, such an unspeakable Benefactor.
He will resemble a dutiful and affectionate servant, who does
not merely consider what he must do in order to escape cen
sure, and receive his wages, but what will please his Master.
He inquires with himself, What will please my God ? That is
the great object of his ambition : that is the spring of his
activity : and with that view he endeavours to be " fruitful,"
not in some good works only, but " in every good work,"
however difficult or self-denying.

Suited to these dispositions was the Apostle's prayer : he
desired for the Colossians what he knew they desired for them
selves, even " that they might walk worthy of the Lord unto
all pleasing, being fruitful in every good work." And it is
certain, that in proportion as we have attained a just know
ledge of God's will, we shall desire, both for ourselves and
others, an increase of righteousness and true holiness.]

III. In the enjoyment of his presence —

[" The knowledge of God" seems to be different from
" the knowledge of his will," that has been before mentioned :
the former relates to a view of his truth, and the latter to the
enjoyment of his presence. In this sense the latter is not a
mere repetition, but a blessing intimately connected with a
holy life. Whom will God meet, and unto whom will he re
veal himself, but " him that rejoiceth in working righteous
ness3?" Yes; there are manifestations which such persons
shall receive, and such manifestations as the world can form no
idea of b. God will " shed abroad his love in the hearts" of his

a Isai. Ixiv. 5. b John xiv. 21, 23.

2167.] PRAYER FOR GROWTH IN GRACE. 155

people ; and will testify to them their adoption into his family,
and seal them unto the day of redemption. How desirable is
this for every saint! and how rich a recompence is it for any
self-denial he may exercise in the path of duty ! Would to
God that all professing Christians might experience this ; and
that not a single day might ever pass, in which they cannot say
with the beloved Disciple, " Truly our fellowship is with the
Father, and with his Son, Jesus Christ0!"]

IV. In submission to his dispensations—

[The more any person lives in the enjoyment of God, and
a diligent performance of his will, the more must he expect to
be hated and persecuted by an ungodly world. But under all
his trials he must be " patient :" to whatever length of time
they be protracted, he must be " long-suffering :" nor must he
merely possess his soul in patience ; he must have it blended
"with joyfulness," regarding it as his honour and his happiness
that he is counted worthy to suffer shame for his Redeemer's
saked. But " who is sufficient for these things?" It is not
possible for feeble man to maintain such a conduct, unless he
be " strengthened with all might" by the Holy Ghost: yea,
there must be such an exertion of omnipotence as will serve
for a bright display of " his glorious power ;" nor can any
thing less than this effect so great a work.

Here then again we see the suitableness of the Apostle's
prayer: for if we cannot serve the Lord without participating
his cross, or sustain by our own power the trials that will come
upon us, what alternative remains, but either to abandon our
profession, or to implore such help from God as shall make us
more than conquerors over all ?]

V. In thankfulness to him for his mercies —

[There can be no state, however afflictive, in which a
Christian ought not to abound in thanksgivings to God. The
Israelites, to whom he divided Canaan by lot, were unspeak
ably indebted to him : but how are they indebted, to whom he
has given an " inheritance among the saints in light ;" even
in heaven, where they dwell in the immediate presence of
their God! For this they are rendered "meet;" (for it is
impossible that they can enjoy it, if they possess not a meet-
ness for it:) their heavenly Father has " delivered them from
the power of darkness," even as he did Lot from Sodom,
and the Israelites from Egypt, with a mighty hand and a
stretched-out arm : lie has moreover " translated them into
the kingdom of his dear Son," and brought them into a cheer
ful and unreserved obedience to his will. Must not they then

c 1 John i. 3. d Acts v. 41.

156 COLOSSIANS, I. 16—18. [2168.

give glory to their God ? What if they be burning at the
stake, ought they not to rejoice that God has rescued them
from hell, and that they are entering on a state of uninter
rupted everlasting happiness ?

Surely no Christian should rest short of this attainment : but
we should all unite in wrestling with our God, till he pour out
his Spirit upon us, and form us to the model which was here
proposed for the Colossian converts.]

INFER—

1. How glorious are the Christian's privileges!

[Did the Apostle incessantly ask of God what God was
not willing to bestow ? No ; " if we opened our mouth wide,
he would fill it ;" and all these graces should abound in us, to
the praise and glory of our God. What then must the Chris
tian be, in whom these things are found ! O believer, aim not
at low things ; but aspire after the highest measures of wisdom,
purity, and joy.]

2. How dependent are we upon our God !

[It is not at our first commencement only of a religious
course that we depend on God, but to the latest hour of our
lives. We can have no knowledge, holiness, or joy, but as we
receive it from him. Let us then make our requests known to
him, and depend on him for all seasonable supplies of grace
and strength.]

3. How great is the benefit of intercession !

[We certainly are not sufficiently apprised of this. But
when we recollect the intercessions of Abraham for Sodom, of
Lot for Zoar, of Moses for Israel, how can we be so remiss in
this duty ! Let us incessantly plead for each other, knowing
that the effectual fervent prayer of a righteous man availeth
much.]

MMCLXVIII.

THE GLORY OF CHRIST.

Col. i. 16 — 18. By him were all things created, that are in
heaven, and that are in earth, visible and invisible, whether
they be thrones, or dominions, or principalities, or powers:
all things were created by him, and for him : and he is
before all things, and by him all things consist. And lie is
the Head of the body, the Church : who is the beginning, the
first-born from the dead ; that in all things he might have the
pre-eminence.

2168.] THE GLORY OF CHRIST. 157

THE pre-eminence he must have : the pre-emi
nence he shall have : his title to it is indisputable :
and it is at the peril of our souls to withhold it from
him. Do you ask, Of whom we speak thus ? I
answer, Of the Lord Jesus Christ ; of whom the
Apostles evidently thought that they could never
speak enough. Let the Apostle Paul but touch upon
his name, and he launches forth in his praise, and
scarcely knows when to stop. Mark the passage
before us. The Apostle had informed the Colossians
what prayers and thanksgivings he daily poured forth
before God, in their behalf. He especially praised
God for " delivering them from the power of dark
ness, and translating them into the kingdom of his
dear Son :" and having thus, accidentally as it were,
mentioned the Lord Jesus, he goes on to expatiate
on his transcendent excellencies, not only as the
Redeemer of his people, but as " the image of the
invisible God, and the first-born (that is, the Heir
and Lord) of the whole creation." And, lest it should
be thought that he was speaking too highly of the
despised and persecuted Jesus, he proceeds yet fur
ther to establish his claim to these high titles, by
declaring what he had done for the world at large,
and for the Church in particular ; and that the pre
eminence thus given him was no more than his due.

In opening to you this sublime passage, I shall be
led to shew,

I. On what grounds pre-eminence is due to Christ—

In all things he must take the lead. This priority
is due to him, on account of,
1. His personal dignity—

[He, though born into the world a little infant, after that
the world had existed four thousand years, was the Creator of
all, the Preserver of all, the End of all. " By Him were all
things created," both in heaven and earth, whether they be
thrones or dominions, or principalities or powers. Whether
they be " visible," as the heavenly bodies and the earth, with
the things upon it ; or whether they be " invisible," as the
holy angels and the souls of men ; he formed them all : what
ever rank or order they possess in their respective spheres,

158 COLOSSIANS, I. 16—18. [2168.

(for it seems that in heaven, as well as on earth and in hell,
there are beings of different ranks and orders,) from his
creating hand they have derived their existence, and from his
sovereign will their station. Nor is there any thing in the
whole creation which is not upheld by him. He directs the
stars in their orbits, and causes the sun and moon to know
their appointed seasons. The smallest insect too, which is so
small as to be invisible to the naked eye, is as much noticed
and supplied by him, as if it were the only work of his hands.
For himself too, as the supreme God, he made these things :
and all of them, whether wittingly or unwittingly, subserve
his glory. If we could suppose that God had delegated to
him the work of creating every thing, and of upholding it in
its order, (though, as he was the Creator of all things, he
could not be himself a creature,) still it would be impossible
for God to devolve on him the honour of being the end of all
things : that is incapable of being communicated to any crea
ture : it is the prerogative of God alone : nor could he divest
himself of it, without giving a licence to his creatures to
alienate from him the most essential rights of Godhead.

Behold, then, the Lord Jesus Christ, in this his personal
dignity, as the author and end of all ; and then say, whether
he be not entitled to a pre-eminence above all? The highest
archangel has no such claims. In respect of these things, he
is on a level with the meanest clod of earth; and must unite
with all the rest of the creation in giving glory to our blessed
Lord.]

2. His official excellency —

[In his mediatorial capacity he is no less glorious. He
is " the Head of the Church, which is his body :" he is the
Head of vital influence, from which every member receives his
supply of grace ; and he is the Head and Representative of all
his members, who at this very moment " are risen, as it were,
in him, and sitting in heavenly places in hima." This I con
ceive is meant by his being " the beginning, the first-born
from the dead." It is true that he existed before all ; and
that he was the most distinguished amongst those who have
risen from the dead ; having raised himself by his own power,
whilst all others have owed their restoration to life to the
miraculous exertion of God's power. But, as he is called
" the first-born of the whole creation," not because he was
himself created, but because the rights of the first-born all
centred in him, and he was, as mediator, the Heir and Lord of
allb; so his being called "the beginning, the first-born from
the dead," imports, that in his risen state the rights of primo-

a Eph. ii. 6. b Heb. i. 2.

2168.] THE GLORY OF CHRIST. 159

geniture still attach to him ; and that he is, in heaven, the
Head and Representative of all his members, who, in due time,
shall participate the glory which he there enjoys. This is
what the Apostle elsewhere distinctly states ; saying, " Now is
Christ risen from the dead, and become the first-fruits of them
that sleptc."

Consider him, then, in this his mediatorial character ; and
say, whether he does not in this view, also, justly claim the
pre-eminence ? To him are all in heaven, and all on earth,
indebted for their happiness ; even as the moon and stars, no
less than this terrestrial globe, are indebted to the sun for all
the light which they enjoy. The angels around the throne,
no less than ourselves, are all collected under him as their
Headd; and, through his all-powerful aid, retain the blessed
ness, of which we, in due season, are destined to participate.
Yes, in heaven, at least, is he glorified as he ought to be ; for
" in that celestial city the glory of God does lighten it, and
the Lamb is the light thereof6."]

But as, in ascribing pre-eminence to him, we must
be active, let us consider,

II. In what way and manner it should be assigned

him —

It is not sufficient that we "call him, Lord, Lord:"
we must honour him, " not in word and in tongue,
but in deed and in truth." We must give him the
pre-eminence,

1. In our regards—

[Go up to heaven, and see how he is honoured there.
There is he " as a Lamb that has been slain ;" and there, " as
a Lamb, he sits upon his throne ;" and all the hosts of heaven,
those who never fell, no less than those he has redeemed, are
singing day and night, " Worthy is the Lamb that was slain
to receive power, and riches, and wisdom, and strength, and
honour, and glory, and blessing f." Now, thus it should be
on earth. We should be so filled with views of his excel
lency, and so penetrated with a sense of his love, that the
whole creation should be a mere blank in comparison of him.
Parents, children, life itself, should be of no account, where
his honour is concerned. What the Psalmist said, should be
the continual language of our hearts, " Whom have I in heaven
but thee ? and there is none upon earth that I desire besides
theeg." As for the poor things of time and sense, we should

c 1 Cor. xv. 20. d Eph. i. 10. « RCVt xxjt 23.

f Rev. v. 11—13. s Ps. Ixxiii. 25.

160 COLOSSIANS, I. 16—18. [2168.

be ashamed that they have ever been suffered to occupy one
single thought, except in subserviency to him. In a word, the
Lord Jesus should be to us now, what he will be in a better
world — our light, our life, our joy, our All.]

2. In our affiance —

[As God, who created all things, he is able, and, as our
living Head, who is interested in our welfare, he is willing, to
do all that our utmost necessities can require. Stretch your
imagination to the uttermost ; and think whether there be any
guilt too deep for his blood to expiate, or any corruption too
inveterate for his Spirit to subdue. To limit him, either in
relation to his power or his grace, or to rely on any other
besides him, were to deny his Godhead, and to cast him down
from his mediatorial throne. Our whole soul should go forth
to him ; our every want be cast on him : and fear, except that
which is truly filial, should be dismissed, and find no more
place in our bosoms than it does in heaven. O, the holy
glorying that becomes us ! Rise to the occasion, my beloved
brethren ; and rest assured, that he who created and preserves
the universe can new-create and preserve you; and he who
redeemed the Church with his blood, and united it to himself
as his own body, can redeem, and sanctify, and save, yea,
" save to the very uttermost, all those who come unto God by
him."]

3. In our services —

[That was an unanswerable appeal which was made to
the Jewish rulers, " Whether it be right to hearken unto
you more than unto God, judge yeh." We should know no
rule of conduct but his revealed will : nor, in the execution of
his will, is there any limit to be assigned. If we had a thousand
lives, they should all be devoted to him : nor, if we could die
a thousand deaths, should they be accounted too much to be
endured for him. " His love should constrain us," and carry
us away as a mighty torrent in his service. It is said of the
angels in heaven, that " they do his commandments, hearken
ing to the voice of his word1:" and so should it be with us :
the very first intimation of his will should call into activity our
utmost powers : nor should we ever rest, till we can say of the
work committed to us, " It is finished."]

Suffer ye now, brethren, a word of EXHORTATION —

1. Contemplate the excellency of your incarnate
God —

h Acts iv. 19. and v. 29. > Ps. ciii. 20.

2168. J THE GLORY OF CHRIST. 101

[Survey the heavens, with all the diversified and stu
pendous bodies contained in them : and inspect the minutest
insect, which nothing but the greatest magnifying power can
render visible : and see, both in the one and in the other, his
creating hand, and his preserving power. Then say with
yourselves, ' The Maker of all these things is my Friend, my
Beloved, yea, my very Head, one with me ; not merely as a
subject is one with his political head, the king, but as any
member of my body is with my own head. Not any powers
which I myself possess are more used for the good of my own
members, than all the powers of this Saviour are for me. For
me he became incarnate : for me he died upon the cross : for
me he rose, and ascended up where he was before : for me he-
orders every thing in heaven and earth : for me " he has pre
pared a place " in the mansions of his Father : and for me is
he shortly coming again, to " take me to himself, that where
he is I may be also." Shall I cease for a moment to think of
him ? Shall any thing for a moment stand in competition with
him?' My dear brethren, let him have the pre-eminence : let
him be seated on the throne of your hearts : let every Dagon
fall before him : and let him " be all your salvation and all
your desire."]

2. Awake to the performance of your duties to
wards him—

[Are you not ashamed that this adorable Saviour has
held so low a place in your esteem, that even the most con
temptible things that can be imagined have had a pre-eminence
above him? There is not a base lust which has not more
power to sway you, than love to him, or zeal for his glory.
There is not a vanity which you have not more desired, nor
an object whom you have not more feared, nor a device you
have not more relied upon, than he. Would you not have
thought it impossible, that a Being so glorious in himself, and
so gracious unto you, should ever be so despised by you, as he
has been? O! humble yourselves before him; and now set
yourselves with all diligence to honour and to glorify his
name. Let it no longer be a doubt, either in your own minds
or in the minds of any that behold you, who has the pre
eminence in your souls. Give yourselves wholly to him : live
altogether for him : let your daily and hourly inquiry be,
" Lord, what wilt thou have me to do?" In short, endeavour
to begin the life of heaven whilst you are yet upon earth.
When once you are there, "you will follow the Lamb whither
soever he goethk." Follow him now: follow the footsteps
which he trod on earth : follow him, in your affections, to the

k Rev. :dv. 4.

VOL. XVIII. M

1G;> COLOSSIANS, I. 19. [2169.

highest heavens1 : and look forward to the time when he, who
has ascended as your Forerunner, shall come again to take you
to himself, and "seat you with him upon his throne, as he
sitteth on his Father's throne."]

i Col. iii. 1, 2.

MMCLXIX.

THE FULNESS OF CHRIST.

Col. i. 19. It pleased the Father that in him should all fulness

dwell.

IT is scarcely possible to read with attention the
Epistles of St. Paul, and not to be struck with the
energetic manner in which he expatiates on the glory
and excellency of Christ, not merely when he pro
fessedly treats of his work and offices, but oftentimes
when he only incidentally, as it were, makes mention
of his name. We notice this particularly in the pas
sage before us, where he puts forth all the powers of
language to exalt his character to the uttermost.

Confining our attention to the expression in the
text, we shall shew,

I. What is that fulness which resides in Christ-
There is in him,
1. An essential fulness—

[Christ, though apparently a mere man, was the first cause
and last end of all things, even " God over all, blessed for
evera." His people are said to be " filled with all the fulness
of God*-" but " in him dwelt all the fulness of the Godhead0."
Men are made to enjoy all the gifts and graces of God's
Spirit; and, in this sense, are " partakers of the Divine nature d:"
but Christ was really " God manifest in the flesh6." The
Godhead dwelt in him, not symbolically as in the temple', or
spiritually as in usg, but truly, " bodilyV' substantially. The
fulness of the Godhead was essentially his from all eternity ;
nor was he any more dependent on the Father than the Father
was on him : but his assumption of our nature was the result
of the Father's counsels, and the fruit of the Father's love1.]

a ver. 16. with Rom. ix. 5. b Epli. iii. 19.

c Col. ii. 9. in this place it is not Qeov, but GtrVjjroe.

d 2 Pet. \. 4. * 1 Tim. iii. 16. John i. 1, 14.

f Ps. Ixxx. 1. B 2 Cor. vi. 16. h ffwpariKtic, Col. ii. 9.

1 John iii. 16. 1 John iv. 10.

2169.] THE FULNESS OF CHRIST.

2. A communicative fulness—

[He has a fulness of merit to justify the most ungodly.
Christ, by his obedience unto death, perfected whatever was ne
cessary for the restoring of us to the Divine favour. His atone
ment was satisfactory; his righteousness was complete. Under
the Mosaic law, there were many sins for which no sacrifice was
provided: but the one sacrifice of Christ was all-sufficient;
and " all who believe in him, are justified from all thingsk:"
his " righteousness shall be unto them, and upon them all1:"
and, however great their iniquities have been, they shall be
without spot or blemish in the sight of God"1.

He has also a fulness of grace to sanctify the most polluted.
With him was "the residue of the Spirit"." The oil that was
poured out upon him was to descend to the meanest of his
members0. " He was constituted Head over the Church, that
he might fill all things11 :" and he received gifts on purpose
that he might bestow them on the rebellious'1. His grace is
still sufficient to support us in all temptation r, and to sanctify
us throughout in body, soul, and spirit5. No lusts are so in
veterate as eventually to withstand its influence'; nor is any
heart so vile but it shall be " purged by him from all its
filthiness, and from all its idols"."]

It will not be presumptuous, or unprofitable, if we
inquire,

II. Why it pleased the Father that all fulness should
reside in Christ ?

Many reasons might be mentioned ; but the prin
cipal of them may be comprehended under the two
following :

1. For the honour of his own Son—

[As Jesus was to become a sacrifice for us, it was meet
that he should have all the honour of our salvation. Accord
ingly we are told, that God exalted him on purpose that at his
name every knee should bow, and that every tongue should
confess him to be the sovereign Lord of allx. By this appoint
ment of Christ to be the head of vital influence to the Church,
all are necessitated to come to him, and to " receive out of
his fulness y," and to live by faith upon him from day to day*.

k Acts xiii. 39. ' Rom. iii. 22. ™ Eph. v. 27.

n Mai. ii. 1 ">. ° Ps. cxxxiii. 2.

P Eph. i. 22, 23. and iv. 10. q Ps. Ixviii. 18.

r 2 Cor. xii. 9. 3 1 Thess. v. 23. 4 Luke viii. 2.

u Ezek. xxxvi. '23 — 27. x Phil. ii. 9 — 11.

>' John i. 16. z Gal. ii. 20.

M 2

164 COLOSSIANS, I. 19. [2169.

All are necessitated to depend on him for a constant commu
nication of grace and peace, as much as to depend on the sun
for the periodical returns of light and heat. Hence, both on
earth and in heaven a, all are constrained to give him all the
glory of their salvation. No one can ascribe any thing to his
own goodness ; seeing that all are cleansed in the blood of
Christ, and arrayed in the spotless robe of his righteousnessb:
nor can any glory in his own strength; since no one has any
sufficiency in himself even to think a good thought0; and much
less to renew his own soul. The merit that justifies, and the
grace that sanctifies, are all of him : " he is ALL, and IN
ALLd:" and he is made ALL unto us, on purpose that all may
be compelled to glory in him alone6.]

2. For the security of our souls —

[There never was but one man to whom a stock was
entrusted ; and he soon (if we may so speak) became a bank
rupt. And if iv e had grace committed to us in such a manner
as to be left wholl}' to ourselves for the improvement of it, we
should lose it again, as he did. For our more abundant
security therefore the Father treasured up all fulness in his
Son ; that, however our broken cisterns might fail, there might
be an inexhaustible fountain secured to us. In this view we
are reminded, that " God has laid help upon One that is
mightyf;" and that "because he liveth we shall live alsog."

We are further told by the Apostle, that this appointment
of Christ to be our head, with the consequent necessity of
living by faith on him, and of receiving out of his fulness, was
ordained of God on purpose that the promises might be finally
secured to all the seedh; and he himself declares, that this
very constitution of things was the one ground of his assurance
respecting the salvation of his soul : " Our life is hid with
Christ in God : and (therefore) when Christ, who is our life,
shall appear, we also shall appear with him in glory1."]

This passage, duly considered, SHEWS us clearly,
1. The excellency of faith —

[How can we receive any thing from Christ except by
faith ? No other method can be conceived whereby we can
obtain any thing at his hands. But faith interests us in all
that he has done and suffered for us, and in all that he has
received to communicate unto us. It is that whereby alone
we can " draw water out of the wells of salvation :" it is that,

a Gal. vi. 14. Rev. v. 12, 13. b Isai. Ixi. 10.

c 2 Cor. iii. 5. a Col. iii. 11. <= 1 Cor. i. 30, 31.

f Ps. Ixxxix. 19. e John xiv. 19. h Rom. iv. 16.

' Col. iii. 3, 4.

2170.J SANCTIFICATION THE END OF REDEMPTION. 165

in the exercise of which we may be " filled with all the fulness
of God." Let all of us then cultivate this precious grace, and,
as the best means of receiving every other blessing, let us pray
with the Apostles, " Lord, increase our faith."]

2. The evil of self-righteousness—

[Self-righteousness is a practical denial of the assertion in
our text. It refuses to Christ the honour put upon him by
the Father, and ascribes to self that which belongs to him
alone. And shall it be thought a small evil to rob Christ of
his glory? Shall it appear a light matter to thwart the eternal
counsels of the Father, and to set ourselves in direct oppo
sition to his blessed will? Let none henceforth suppose, that
the trusting in our own wisdom, righteousness, or strength, is
a venial offence : for surely God will be jealous for his own
honour, and the honour of his dear Son ; and will look with
scorn on every proud Pharisee, while he will receive with
boundless compassion the vilest of repenting publicans.]

3. The true nature of evangelical piety—

[Vital godliness, especially under the Christian dispensa
tion, consists in a conformity of mind to the revealed will of
our heavenly Father. Now in no respect is that will more
sacred than in reference to the glory designed for Christ ; nor
is there any thing wherein a conformity to it is more charac
teristic of true and eminent piety. In one word then, the
true Christian is well pleased that all fulness should dwell in
Christ : if he might have some fulness in himself, he would
rather have it in Christ, that he might receive all from him.
Every part of salvation is the more endeared to him, on
account of its coming through that channel : and it is his
supreme felicity in this world, as it will be also in the world
to come, to owe every thing to that adorable Saviour, and to
glorify him in all, and for all.

Beloved, let this be your daily experience. Let it be your
delight to live upon Christ's fulness ; and it shall be his delight
to communicate to you all spiritual and eternal blessings.]

MMCLXX.

SANCTIFICATION THE END OF REDEMPTION.

Col. i. 21 — 23. You, that were sometime alienated and enemies
in your mind by wicked works, yet now hath he reconciled
in the body of his Jlesh through death, to present you holy
and unblamedble and unreproveable in his night : if ye con
tinue in the faith grounded a.nd settled, and be not moved
away from the hope of the Gospel.

166 COLOSSIASN, I. 21—23. [2170.

OF all the subjects that can occupy the human
mind, there is not one so great and glorious as that
of redemption through the incarnation and death of
God's only-begotten Son. It is that which occupies
incessantly the heavenly hosts; and which the Apostle
Paul, whatever be his more immediate subject of
discourse, reverts to on every occasion : and when
he has, however incidentally, touched upon it, he
scarcely knows how, or when, to leave it. This
very strongly appears in the passage now before us.
Having in the beginning of this chapter thanked God
for bringing the Colossians to the knowledge of his
Gospel, and informed them what were the peculiar
blessings which in his daily prayers he sought for in
their behalf, and what thanksgivings he constantly
offered up, especially for that which they had expe
rienced in being " translated from the power of
darkness into the kingdom of God's dear Son," he
launches forth into the praises of the Lord Jesus
Christ for all that he had done in the creation, pre
servation, and redemption of the world, and par
ticularly for his redeeming love, as manifested to,
and exercised upon, the Colossian converts. But, as
they were converts from the Gentile world, we may
fitly consider his address to them as delivered also to
us ; and may take occasion from it to shew,

I. What the Lord Jesus Christ has done for us —

1. Our state was awful in the extreme —

[" We were alienated from God, and enemies to him in
our mind by wicked works." This is no less true of us than
of the idolatrous Gentiles : for though by calling ourselves
Christians we have professed a regard for God and his Christ,
we have not really sought our happiness in God : we have not
even desired his favour, or used any means to obtain it. We
have been contented to live at a distance from him, to put the
very remembrance of him far from us, and to seek our happi
ness in things which had no proper tendency to endear either
him to us, or us to him. However observant we may have
been of outward forms, we have had no pleasure in communion
with him. The exercises of prayer and praise have rather
been an irksome task, than occupations in which we found our
chief delight. And if at any time we have had opportunities

2170.] SANCTIFICATION THE END OF REDEMPTION. 167

of becoming better acquainted with God and with his holy
will, we have not been forward to avail ourselves of them : and
if instruction on the subject of his Gospel has been proffered
to us, we have rather turned away from it, as distasteful to us,
than listened to it as pleasing to our souls. The very light
which would have revealed him to us, has been offensive to us;
and we have turned our eyes from it, as bringing to our view
an object, whose presence was to us a source of pain.

Nor is this all. We have been " enemies to him ;" yea,
" enemies to him in our mind :" we have had a decided aversion
to his law: instead of contemplating it as "holy, just, and
good," we have viewed it as imposing a yoke that could not be
endured. And this hatred to it has been proved by our
actual rebellion against it: our "wicked works" have shewn
clearly enough that the service of sin was more congenial with
our minds than the service of our God. As for all the sublime
duties which it inculcates, we have lived in a wilful neglect of
them : and of innumerable evils which it forbids, we have lived
in the daily and habitual commission — — Such had been
the state of the Colossians in their time of unregeneracy; and
such is the state of every child of man, till he is renewed by
God in the spirit of his mind.]

2. But the Lord Jesus Christ has interposed to
deliver us from it—

[" He has reconciled us to God in the body of his flesh
through death." Yes : the Son of God himself has left the
bosom of his Father, and assumed our flesh, that in the very
nature which had sinned he might bear the penalty that was due
to sin, and expiate our guilt by his own blood. The sacrifices
under the law were substituted in the place of the offender,
and they surrendered up their life as an atonement for his
sins : and through the death of the victim in his stead, the
sinner was reconciled unto his God. So the Lord Jesus Christ
has offered himself a sacrifice for the sins of the whole world ;
and effected reconciliation for all who believe in him. No
longer does God look with anger upon his enemies, when with
penitential sorrow they implore mercy for Christ's sake. Not
one of their trespasses will he ever impute to them : their
iniquities, how great or numerous soever they may have been,
are " blotted out by him as a morning cloud," and " cast
behind his back into the very depths of the sea." This we are
authorized to declare : for " God has committed to us the
ministry of reconciliation," and commanded us to proclaim to
the whole universe, that " God was in Christ reconciling the
world unto himself, not imputing their trespasses unto them"."]

* 2 Cor. v. 18, 19.

1G8 COLOSSIANS, I. 21—23. [2170.

But, that, we may not be deceived by a partial view
of this mystery I will pass on from what he has done,
to shew,
II. What was his ultimate design in doing it —

Whatever compassion the Lord Jesus felt for our
fallen race, and however desirous he was to deliver
us from destruction, he had other objects in view,
that were not a whit less dear to him, and without
which indeed his dying for us could never have pre
vailed to make us happy.

The restoration of our souls to the Divine image
was in his more immediate contemplation —

Man by the Fall was despoiled of holiness, as well as
happiness; and without a restoration to the former, could
never repossess the latter. Indeed God could never re-admit
him to his presence : nor could he, if admitted into heaven,
find any satisfaction in the sight of a holy God, or any pleasure
in the employments which constitute the felicity of the hea
venly hosts. To restore man therefore to the image which he
had lost, was one great end of Christ's incarnation and death; as
St. Paul has said, " He gave himself for us to redeem us " not
from punishment merely, but " from all iniquity, and to purify
unto himself a peculiar people zealous of good works V In
another passage the Apostle comes more immediately to the
point, and says, " Christ has loved his Church, and given
himself for it, that he might sanctify and cleanse it with the
washing of water by the word, that he might present it to
himself a glorious Church, not having spot or wrinkle, or any
such thing, but that it should be holy and without blemish0."
This passage shews, that the expressions in my text relate
not to our justification before God, but to the sanctification of
our souls ; to which Christ has had a view in all that he has
done and suffered for us.]

And this he will effect for all whom he reconciles
to God—

[He will impart of his Spirit to the soul: he will
strengthen the soul for all its conflicts: he will enable all his
people to "mortify their earthly members," and to "crucify
the flesh with its affections and lusts :" nor will he ever cease
to work in them, till he has transformed them into his own
image, and can " present them unblameable and unreproveable
in the sight of God." We are not indeed to suppose that he

b Tit. ii. 14. c Eph. v. 25—27.

2170.J SANCTIFICATION THE END OF REDEMPTION. 169

will so renew them as to render them perfectly sinless ; for the
flesh will continue to lust against the Spirit, as well as the
Spirit against the flesh, to the latest hour of our lives'1: but
he will so make the spiritual principle triumphant in the
soul, as to leave in us no allowed sin, and so that he may
present us to God as " Israelites indeed in whom there is
no guile."]

In this, however, there must be the concurrence
and co-operation of the believer himself; as will
appear whilst I shew,

III. What is necessary to be done on our part, in
order to secure the blessings which he has ob
tained for us —

Those who are addicted to system would alter the
translation here, and read it, not, " if ye continue,"
but " si/ice ye continue." But this is only one in
stance of many, wherein the advocates for human
systems betray their determination to make every
thing bend to their views. The translators of our
Scriptures would indulge no such unhallowed par
tiality. They would in no case wrest the Scriptures
to make them favour a party in the Church. They
maintained a child-like simplicity ; and with scrupu
lous fidelity laboured to transmit to us the Scriptures
in a perfect agreement with the inspired original. Of
the propriety of the translation in this place I have
no doubt : it is the very language of the Scriptures,
in a thousand other places as well as this ; and it
speaks to us a most important truth, namely, that we
never can be presented blameless before God at last,
unless we continue in the faith, grounded and settled,
and be not moved away from the hope of the Gospel.

1. It was by faith that we first obtained an interest
in Christ—

[It would have been to no purpose that Christ had died
to reconcile us to God, if we had not on our part believed in
him as our Mediator and Redeemer. The unbelieving world
who die in their sins, are rather plunged the deeper into
perdition, than delivered from it, by the intervention of Christ.
Their rejection of him has aggravated their guilt exceedingly:

d Gal. v. 17.

170 COLOSSIANS, I. 21—23. [2170.

and the word preached to them in his name, will be " a savour of
death unto all, to whom it is not a savour of life." The receiv
ing of him into our hearts by faith, put us into possession of
all the blessings which he had purchased for us.]

2. By the continued exercise of the same faith we
must ultimately secure the harvest of which we have
reaped the first-fruits—

[" As we have received Christ Jesus the Lord, so we must
walk in him6." We must "continue in the faith grounded
and settled, and not be moved away from the hope of the
Gospel." It is a fact, that many do make shipwreck of the
faith. The Scriptures abound with instances of it : and we
also shall feel many temptations, both from without and from
within, to follow their sad example. Like the stony-ground
hearers, we may through the influence of persecution " fall
away :" or, as in the case of the thorny-ground hearers, the
good seed in us may be so choked by the cares and pleasures
of this life, as to " bring forth no fruit to perfection." And,
from whatever source the defection arises, " if we turn back,
we turn back unto perdition," and " God's soul shall have no
pleasure in us." Would we then be " presented faultless
before the presence of God's glory with exceeding joyf ?" we
must hold fast the profession of our faith without wavering:" we
must be more and more "grounded" in the faith by a constant
exercise of it on every occasion : we must be so firmly " settled"
in it, that a man may as well attempt to pluck the sun from
the firmament, as to shake either our faith or hope. This is the
way to " endure unto the end ;" and it is in this way only that
we can fulfil that salutary injunction, " Look to yourselves,
that ye lose not the things which ye have wrought, but that
ye receive a full reward6."]

ADDRESS —

1. Are there any who are here yet unreconciled to
God?

[O ! think what a mercy it is that God's wrath has not
broken forth against you to your utter and everlasting destruc
tion ! Think how many of the human race are now suffering
the penalty due to their sins in hopeless sorrows, and in tor
ments of which we have no conception. Do not, I entreat
you, let the efforts made for your salvation be in vain. Let
not " Christ have digd in vain ;" and " receive not the grace
of God in vain:" but " to-day, whilst it is called to-day,
harden not your hearts, lest you provoke God to swear in his
wrath that you shall never enter into his rest."]

e Col. ii. 6, 7. f Judo. vcr. 24. e 2 John, ver. 8.

2171.1 CHRIST IN US, THE HOPE OF GLORY. 171

2. Are there here those whom God has reconciled
to himself?

[How can you ever adore him as you ought to do ? Can
you reflect on the means he has used for your redemption ; can
you reflect on his laying your iniquities on the person of his
only dear Son, and not bless him ? The wonder is, how you
can find a moment for any other employment ; and that you
are not, like the lame man whom Peter and John healed,
leaping, and dancing, and praising God every day and all the
day long.

But, if this were the frame of your mind, I should still point
you to a more excellent way of glorifying your heavenly Bene
factor. You have seen that the Lord Jesus, in dying for you,
sought " to present you to God holy, and unblameable and
unreprovable in his sight:" let his object then in redeeming
you be the one object at which you shall aim through the
remainder of your lives. And remember, that it is not suffi
cient that you be unblameable and unreprovable before men ;
you must be so "in the sight of God" also, even of that
" God who searcheth the heart, and trieth the reins." Let
your secret walk with God be such as he will approve. Let
your every temper, and disposition, and habit, mark the friend
ship that subsists between God and you. And let every day
be so spent, as if at the close of it you expected your soul to
be required of you, and to be presented by your Saviour to
your reconciled God.]

MMCLXXI.

CHRIST IN US, THE HOPE OF GLORY.

Col. i. ~7. Christ in you, the hope of glory.

THE Gospel is a "mystery;" "the riches" of
which are unsearchable, and " the glory" incompre
hensible. But the sum and substance of it is con
tained in few words : it is briefly this ; " Christ in us,
the hope of glory." In the margin of our Bibles it is
translated, " Christ among us, the hope of glory ;" and
each of these translations has its zecdous advocates :
but we may easily and properly comprehend both,
by saying, that Christ is the hope of glory to us,

I. As revealed in the Scriptures—

The way to the tree of life is guarded by a flaming
sword • and there is no access to it for fallen man,

172 COLOSSIANS, I. 27. [2171.

but by Christ, as the appointed Mediator. He, as
St. Paul says, " is our hope* ;" and through him there
is hope for all : through him,

1. As a dying Saviour-
fit is he who has made atonement for our sins, and " re
conciled us to God by the blood of his cross." Through his
vicarious sacrifice every sinner in the universe may come to
God ; seeing that " he is a propitiation, not for our sins only,
but also for the sins of the whole world." However great the
debt which we owe to Divine justice, we may regard it all as
paid by our Divine Surety; and may assure ourselves, that, if
we believe in Christ, " there neither is, nor ever shall be, any
condemnation to us" ]

2. As a living Saviour-
fit is worthy of particular observation, that in the Holy

Scriptures a greater stress is laid upon the life of Christ in
glory, than upon his death upon the cross. St. Peter speaks
of him as our hope, in this particular view : " God raised him up,
and gave him glory, that our faith and hope might be in GodV
St. Paul, too, represents the life of Christ as more efficacious
for our salvation than his death: " Who is he that condemneth?
it is Christ that died, yea, rather, that is risen again ; who is
even at the right hand of God, who also maketh intercession
for usc." And still more forcibly, he says in another place,
" If when we were enemies we were reconciled to God by the
death of his Son, much more, being reconciled, we shall be
saved by his lifed." In heaven we view the Lord Jesus as
our advocate with the Father, maintaining continually our
peace with him ; when we, by our innumerable departures
from him, should entirely destroy all our hope of final accept
ance with him. We view Him, also, as the one soui-ce of all
spiritual blessings, the first cause of all the good that is in us,
the protector of his people from all their enemies, and " the
finisher" of the work of which he has been " the author." It
is from this view of him that the weakest of his people is
enabled to say, " Because he lives, I shall live also" • ]

But he is our hope yet more especially,

II. As dwelling in the heart-
All that the Lord Jesus Christ has done for us

would be in vain, if he did not also work effectually

in us. But this he does,

a 1 Tim. i. 1. i' 1 Pet. i. 21.

c Rom. viii. 34. d Rom. v. 10.

2171.] CHRIST IN US, THE HOPE OF GLORY. 173

1. Purifying our hearts from sin—

[Our blessed Lord is said to " dwell in use," and to be
" one with us, even as he and his Father are onef." Now it
is a fact, that his people are universally, and without excep
tion, holy. And whence comes this? Is it from any power of
their own ? No ; it is from the mighty working of his power
in us : as the Apostle says, " I am crucified with Christ :
nevertheless I live : yet not I, but Christ liveth in me : and
the life which I now live in the flesh, I live by the faith of the
Son of God, who loved me, and gave himself for meg." Were
we " separate from him, we could do nothing11 :" but, through
the mighty working of his power in us, we " die unto sin and
live unto righteousness," and attain a meetness for our heavenly
inheritance.]

2. Transforming us into his blessed image—

[This, after all, is the crowning work of redemption.
Till this is effected, we may well stand in doubt both of our
selves and others. St. Paul, addressing the Galatian converts,
savs, " My little children, of whom I travail in birth again
until Christ be formed in you, I desire to be present with you
now, and to change my voice; for I stand in doubt of you1."
To say the truth, till this is effected, nothing is done to any
good purpose. It is not Christ on the cross, nor Christ in
heaven, no, nor Christ in the heart, that will save us, unless
his image be there formed in righteousness and true holiness.
This is strongly declared by the Apostle Paul, in the third
chapter of this epistle ; where he says, " Put on the new man,
which is renewed in knowledge after the image of Him that
created him ; where there is neither Greek nor Jew, circum
cision nor uncircumcision, Barbarian, Scythian, bond, nor free ;
but Christ (that is, the image of Christ] is all, and in allk."
But, when this great work is wrought, we need not fear : we
may entertain a well-founded hope ; yea, we may have " a full
assurance of hope," that, " where he is, there we shall be also ;"
and that, " when He, who is our life, shall appear, we also
shall appear with him in glory1."]

ADDRESS—

1. Those who are deluding themselves with false
hopes —

[There is not any one who does not conceive himself
entitled to indulge a hope of happiness hereafter. But, to
entertain any such hope without having received the Lord

e Eph. iii. 17. f John xvii. 21, 23. g Gal. ii. 20.

h John xv. '). ' Gal. iv. 19, 20. k Col. iii. 10, 11.

1 Col. iii. -1.

174 COLOSSIANS, I. 28. [2172.

Jesus Christ into our hearts by faith, is a fatal delusion. For
the Apostle says, that they who are " without Christ" are also
without hope™." You will ask, Do I wish to drive you to
despair ? Yes, I do ; so far, at least, as to drive you out of
all false refuges, and to lead you to Him who is the only Sa
viour of the world : and I must declare unto you, that, what
ever you lay as a foundation of hope, besides that which God
himself has laid, you only deceive your own souls : for " other
foundation can no man lay, than that which is laid, which is
Jesus Christ11." Christ is the only refuge of fallen man : nor
can you have a scriptural hope of glory, till you have " fled to
him, and laid hold on him0," and got his image enstamped upon
your souls.]

2. Those who have a " good hope through grace" —
[" Let your union with Christ be more and more con
firmed, becoming daily more intimate and more abiding. It is
by this that the work of grace must be carried on, and per
fected within you. It is by this that the justness of your
hopes must be made to appear : for " every one that has a
good hope in Christ will purify himself as Christ is pure," and
be progressively " changed into his image, from glory to glory,
even as by the Spirit of the Lord." In proportion as this
work advances, your hopes may well increase : and if this
work decline within you, your evidences will be the less clear,
and your hope be less assured. Press forward, then, for the
highest possible conformity to the Saviour's image ; that you
may already breathe, as it were, the atmosphere of heaven, and
live in the constant anticipation of your future inheritance.]

m Eph. ii. 12. n i Cor. iii. 11. ° Heb. vi. 18.

MMCLXXII.

PREACHING CHRIST.

Col. i. 28. Whom we preach, warning every man, and teach
ing every man in all wisdom; that ive may present every
man perfect in Christ Jesus.

THE mystery of the Gospel was first made known
to Adam in Paradise : but in process of time the real
scope of it was forgotten ; and nothing of it remained
but the rites whereby it was shadowed forth. To
Abraham a plainer revelation of it was given ; and to
Moses, a complete system of types, which were to
illustrate the Gosuel in all its parts. Still, however,

2172.] PREACHING CHRIST. 175

the views which men had of it were obscure : the
design of the ceremonial law itself was very imper
fectly understood ; and the idea of all men being
saved through the crucifixion of the incarnate Deity,
was almost as new to the Jews, in the apostolic age,
as to the heathens themselves. Hence St. Paul
speaks of it as " hid from all preceding ages and
generations," and as then for the first time " mani
fested to the saints." That the memory of it might
continue to the end of time, and its benefits be
universally diffused, our blessed Lord appointed an
order of men, whose sole business should be to spread
the knowledge of it throughout the world. Amongst
these St. Paul was a very distinguished instrument.
He both laboured more abundantly, and suffered
more severely, than any other of the Apostles.

In our text we see,

I. The ministrations of this great Apostle-
He specifies distinctly, first of all, the subject of

his ministrations—

[This, as he tells us in the words preceding our text, was
Christ in us the hope of glory. The words might be trans
lated, " Christ among* you the hope of glory." But whether
we change, or retain, the present translation, we are sure that
the death of Christ, as an atonement for sin, \vas that which lie
chiefly insisted on. He expressly tells us so in another place1',
and declares that he had fully " determined to know and
preach nothing else0."

This he affirmed to be the only hope of sinful man : that
it was that which made satisfaction to divine justice, and
procured our reconciliation with his offended Father'1: that
nothing could be added to it to render it more effectual : and
that if ever we attained to happiness and glory, it must be
entirely through the merit of his all-atoning sacrificed But
though the sufficiency of the death of Christ for our salvation
was the principal subject of the Apostle's preaching, yet the
in-dwelling of Christ in the soul by his blessed Spirit was
necessarily connected with it ; and the two points together
formed the sum and substance of all his ministrations. He

* iv is so translated, a few words before, " among the Gentiles."
b 1 Cor. i. 23, 24. c 1 Cor. ii. 2. 1 ver. 21, 22.

e Gal. v. 2, 4. f 1 Cor. iii. 11.

170 COLOSSIANS, T. 28. [2172.

often speaks of Christ " dwelling in usg," and " living in ush,"
and " being our life1:" and in the text he says, that " Christ
in us is the hope of glory."

The necessity of this he urged with as much care and
earnestness as the atonement itself: because without Christ
we could do nothing k, yea, we must continue reprobates',
and for ever destitute of any interest in his salvation111.]

He next mentions the manner in which he con
ducted them—

[He left nothing undone which could promote the recep
tion of the Gospel : he " warned every man :" he was faithful
to the trust reposed in him ; and, without either courting the
favour of men or fearing their displeasure, he boldly com
mended himself to the consciences of all. Knowing the terrors
of the Lord, he persuaded men". He told them freely of
their lost estate, and their utter incapacity to help themselves.
He set before them the provision which God had made for
them in Christ Jesus ; and in the most pointed terms assured
them, that " if they neglected that great salvation, they could
never escape" the wrath of God0. If any, yea if even an angel
from heaven should attempt to substitute another Gospel, or
alter in any respect that which he had preached to them, he
did not hesitate to pronounce them accursed11. Nor had he
any respect of persons. When preaching before kings, he
spake so plainly as to make them tremble on their throne q :
and when addressing those who professed godliness, he warned
them frequently with tears, that carnal and worldly-minded
Christians, whatever they might profess, were " enemies of the
cross of Christ; and that their end would be destruction1."
He also " taught every man in all wisdom." Being himself
instructed beyond any of the sons of men, he laboured to
impart what he had so freely received, and to make known to
his hearers " the whole counsel of God." Yet in this he
exercised discretion. He administered milk to babes, and
strong meat to those only who were able to digest its. As, on
the one hand, he accommodated himself to the infirmities of
the weak, so, on the other hand, he " withheld nothing that
could be profitable" to the strong1. As far as he could with
a good conscience, " he became all things to all men, that by
all means he miht save someu."

e Eph. iii. 17. h Gal. ii. 20. * Col. iii. 4.

k 2 Cor. iii. 5. ' 2 Cor. xiii. 5. m Rom. viii. 9.

11 2 Cor. v. 11. o Heb. ii. 3. and I Cor. xvi. 22.

P Gal. i. 8, 9. i Acts xxiv. 25. r Phil. iii. 18, 19.

s 1 Cor. iii. 1, 2. Heb. v. 13, 14. l Acts xx. 20.

u 1 Cor. ix. 19—22.

2172. J PREACHING CHRIST. 177

Hence it appears with how much justice he called himself
"a wise master-builder x:" indeed the whole of his ministra
tions prove him to have been " a workman that needed not to
be ashamed, rightly dividing the word of truth5'."]

He further declares the scope or end at which he
continually aimed—

[The Apostle considered himself to be nearly in the situa
tion of Abraham's servant, who was sent out to procure a wife
for Isaac2: and, like him he laboured to accomplish his mission
in the best and most successful manner a. He wished to
present all, whether Jews or Gentiles, perfect in Christ
Jesus."

He wished to present them perfect in his righteousness.
All who believe in Christ are freely justified from all their
sins1'. They are clothed in the unspotted robe of Christ's
righteousness, and are " presented faultless before the presence
of the Father's glory0." Whatever iniquities may have been
committed by them in their former life, they are all " blotted
out as a morning cloud, and cast into the depths of the sea."
From the moment that they believe in Jesus, they are per
fectly reconciled to God ; they are " accepted in the Beloved'1,"
and are "complete in hime."

He sought to present them also perfect through his grace.
This was the end at which our blessed Lord aimed in dying
for sinners f: and the very same was the Apostle's end in
preaching to them. He would not have his converts to con
tinue in a low state of holiness, but to attain the fullest con
formity to the Divine image : he would have them to '•" be
holy, even as He which had called them was holvp." This is
the more usual acceptation of the term " perfect" in the
sacred volume: it means that growth which Christians in
general may be expected to attain : it imports maturity, in
opposition to infantine weakness. And so anxious was the
Apostle to bring his converts to this state, that he continued
" travailing, as it were, in birth with them," till it was fully
accomplished : and this was the true reason of his so often
" changing his voice" towards themh in a way of consolation
or reproof.]

From hence we see unquestionably,
II. The line which mutually becomes us in the rela
tion in which we stand—

* 1 Cor. iii. 10. >' 2 Tim. ii. 15. z Gen. xxiv. 4.

a 2 Cor. xi. 2. b Acts xiii. 39. c Jude, ver. 21.

d Eph. i. 6. ° Col. ii. 10. and Rev. iii. 18. middle clause.

f ver. 22. R 1 Pot. i. la, 16. »' Gal. iv. 19, 20.

VOL. XVIII. N

178 COLOSSIANS, I. 28. [2172.

1. Me, as your minister—

[St. Paul is doubtless the best model for a Christian
minister; and, consequently, he is most likely to labour with
effect who follows him in the subject, the manner, and the
scope of his ministrations. What then becomes me but to be
a follower of him in these respects ? God helping me, this is
what I have endeavoured to be, and hope to continue even to
the end. I must know nothing but Christ, and him crucified ;
I must warn or comfort men with all faithfulness ; I must not
relax my labours as long as I can have access to one who is
not yet presented perfect in Christ Jesus ; and I must regard
the turning of many unto righteousness as the best and richest
reward of all my labours ]

2. You, my stated hearers —

[The preaching of Christ is generally called enthusiasm :
the warning of men respecting their guilt is deemed harshness :
the labouring to instruct men is ascribed to an officious imper
tinence, or ostentatious vanity, or perhaps designing hypocrisy.
A solicitude to bring men to a state of spiritual perfection is
reckoned, I had almost said, among the most unpardonable of
crimes; insomuch, that the drunkard, the whoremonger, and
adulterer, shall meet with more favour from the world at
large, than a faithful, diligent, conscientious minister. But if
we revere the person and ministry of Paul, we ought also to
honour those who resemble him ; and to concur with them to
the uttermost, by a submission to their rebukes, a following
of their instructions, and an entire devoting of ourselves to the
service and enjoyment of God. We should have the same
end in hearing which they have in preaching to us ; we should
not be satisfied with any low attainment, but desire and labour
to be " perfect in Christ Jesus." This is what, through the
tender mercy of my God, I have long experienced at your
hands ; and this is what I pray God I may ever see in you, as
long as our mutual relation shall subsist, and till we be sum
moned to give an account of ourselves at the judgment-seat of
Christ.

Let me however both " teach and warn " you. The time
is shortly coming when I must present you all before God,
either as having answered the end of my ministrations, and as
having attained perfection in Christ, or as having disregarded
and defeated all my efforts for your salvation. The Lord
grant that I may not in that day prove " a swift witness
against you," but may have you as " my joy and crown of
rejoicing " to all eternity.]

2173.1 MYSTERY OF THE GOSPEL TO BE SEARCHED OUT. 17J)

MMCLXXIII.

MYSTERY OF THE GOSPEL TO BE SEARCHED OUT.

Col. ii. 1, 2. I would that ye knew what great conflict I have
for you, and for them at Laodicea, and for as many as have
not seen my face in the flesh ; that their hearts wight be
comforted, being knit together in lore, and unto all riches of
the full assurance of understanding, to the acknowledgment
of the mystery of God, and of the Father, and of Christ.

NOTHING is more odious than a boasting spirit.
Yet are there occasions on which it may be proper for
a minister to declare to his people the greatness of
his affection for them, and of his solicitude in their
behalf. St. Paul, than whom no man was ever further
from indulging this hateful spirit, judged it right, in
almost all his epistles, to assure his converts of his
remembrance of them night and day in prayer ; and
of his willingness to impart to them, not the Gospel
only, but even his own soul, because they were dear
to hima. This tended to beget in them a reciprocal
affection, and to open their ears to his instructions ;
and, at the same time to commend to them the
Gospel, which had generated in his heart these
feelings towards them. True it is, indeed, that he
abounded in love far beyond any ministers of the
present day : but still every faithful minister may,
without pride or arrogance, adopt towards his people
the language of our text, and say, " I would that ye
knew what great conflict I have in my soul for
you."

That we may enter fully into the Apostle's words,
I will shew you,

I. What he desired in behalf of the Colossian Church—

His object was, " that he might present every man
perfect in Christ JesusV With this view, he sought,

a 1 Thess. i. 2, 3. ii. 7, 8. and iii 9, 10.
» Col. i. 28.

N a

180 COLOSSIANS, II. \,2. [2173.

1. To bring them to a clear knowledge of the
Gospel of Christ—

[The Gospel is here called a mystery, even " the mystery
of God :" and throughout all his writings he designates it as
a great stupendous mystery. It is the mystery of God, even
of the Father, and of Christ. It must be viewed as from all
eternity concerted between the Father and the Son in the
covenant of redemption ; wherein the Father agreed to accept
the mediation of his Son, in behalf of man ; and the Son
agreed to assume our nature, and to bear our sins, and to
work out a righteousness for us by his own obedience unto
death ; and so to watch over those whom the Father gave
him, that they might all, without exception, attain to ever
lasting lifec.

Now all this he would have them " understand ;" and not
in a mere superficial way, but with such "a full assurance" as
should leave not a doubt upon their mind either of its truth or
excellency. In it are "riches" that are utterly unsearchable :
riches of wisdom, which no finite mind can comprehend : riches
of love, which can never be explored : riches of mercy, which
eternity will never suffice to celebrate. He would have them
see how harmoniously all the divine perfections unite in this
mystery, and how wonderfully they are glorified. In a word,
he would have them see in it a salvation so worthy of God,
and so suited to man, as to carry with it, independently of
all other considerations, a satisfactory evidence of its divine
origin, and a pledge of the happiness of all who embrace it.

Now this is precisely what every pious minister wishes, and
labours to accomplish. Those who are themselves ignorant
of this mystery will be satisfied with some loose general state
ment about Christ, if they do not leave him out altogether.
But not so the man who is taught of God : he will endeavour
to exhibit to his people all the glory of God in the face of
Jesus Christd : and he never will rest, till God has shined into
their hearts, to give them a clear, a rich, an assured know
ledge of it.]

2. To bring them to an open " acknowledgment "
of it-

[" With the heart man believeth unto righteousness : but
with the mouth confession is made unto salvation6." What
ever we may know of this mystery, it will be ineffectual for
eternal happiness, if we do not confess Christ openly before
men. He will never acknowledge those who are afraid to

c John xvii. 2, 0, 9 — 12. with 22—24. d 2 Cor. iv. 6.

e Rom. x. 10.

2173.] MYSTERY OF THE GOSPEL TO BE SEARCHED OUT. 181

acknowledge him ; but will surely " deny them in the presence
of his Father and of his holy angels." Hence St. Paul
laboured to effect this also ; even to impress their minds so
deeply with this mystery, that they might rejoice and glory
in it, and be willing to bear all the sufferings that could ever
be inflicted on them for their adherence to it.

And for this we also would labour. Against a timid con
cealment of men's convictions we would bear the most decided
testimony. We know, indeed, that a confession of Christ
before men will bring persecution with it. But it' any man
be unwilling to bear his cross after Christ, or even to lay
down his life for his sake, we declare that he is not, nor can
ever be, accepted of him. " If he love father or mother more
than Christ, he cannot be Christ's disciple :" " if he love his
own life," so as to save it here, "he shall assuredly lose it" to
all eternity. Amongst those for whom a place is prepared in
the lake that burneth with fire and brimstone, " the fearful and
unbelieving" are no less numbered, than those who have been
guilty of idolatry or murderf. " If we would approve our
selves the servants of Christ, we must not only bear our cross
after him, but rejoice that we are accounted worthy to suffer
shame, or even death, for his sake." " We must be faithful
unto death, if ever we would obtain the crown of life."]

3. To bring them to an union of heart with each
other, by means of it—

[" Knowledge," were it as great as that of angels, would
be of no value, without love. Nor would zeal itself, even
though it led us to endure the flanu-s of martyrdom for
Christ's sake, be accepted of our God, if it were destitute of
love. An union of heart amongst the disciples of our Lord
is that by which, in a pre-eminent degree, they are to be dis
tinguished. By love they are to be " knit together ;" even as
beams of timber, when joined and compacted by the builder
of an edifice. In the whole universe, there exists no other
bond like this. The ties of nature are feeble, when compared
with it. It resembles, as far as any thing can resemble, the
union that subsists between the Persons of the Godhead : and
by it, more than by any thing else, is the power of religion
displayed. " I pray for them," says our Lord, " that they
all may be one ; as thou, Father, art in me, and I in thee,
that they also may be one in us ; that the world may know
that thou hast sent me*." This, then, the Apostle sought :
and this would we seek : nor would we ever be satisfied, till
we see it attained and exercised amongst you.]

f Rev. xxi. 8. P John xvii. 20, 21.

182 COLOSSIANS, II. 1,2. [2173.

Having seen what the Apostle desired for them,
we will proceed to shew,

II. Why with such intensity he desired it—

In the close of the preceding chapter he speaks of
" labouring and striving" according to the working
of the Holy Spirit, who wrought in him mightily.
The word, before translated " striving," he here
repeats ; conveying to us, thereby, the idea that he
exerted himself, for the attainment of these things,
with such a kind of " conflict" as wrestlers, racers,
or fighters, maintained in the Grecian games. His
whole heart and soul were engaged in behalf of all
his Christian brethren, whether personally known
to himself or not, that these great things might
be accomplished in them. And for this end he
laboured,

1. Because these things were essential to their
comfort —

[In truth, there is no happiness in religion, unless it
have its perfect work within us. A superficial and general
view of the Gospel calls forth no admiring and adoring
thoughts : nor does it gender in the soul those ardent affec
tions which bind together the members of Christ's mystical
body, and make every one of them ready to " lay down his
life for the brethren11." But when all the riches of the Gospel
are opened to our view, and the incomprehensible mystery of
redemption, in all its inscrutable provisions, in its execution
at the appointed period, in the mode of its application to the
soul, and in all its stupendous consequences, is unfolded to
us, so that we can behold our own interest in it, and are
enabled to bear witness to it before an ignorant and ungodly
world — what is all this, but heaven already begun in the soul ?
The glorified saints around the throne have no higher sources
of joy than these, no higher theme of praise : and they are
only happier than we, because their discovery of these things
is more complete, and they are freed from all those infirmities
which, in our present state, interrupt our enjoyment of them.
To this I may add : when the soul, by virtue of this mystery,
is filled with love, even with such love as Christ himself bears
to his saints, such love as is the very image of God within us —
this is happiness : the man that lives in the exercise of this

h 1 John iii. 16.

2173.] MYSTERY OF THE GOSPEL TO BE SEARCHED OUT. 183

divine principle breathes a purer atmosphere than others;
and can say, " This is the house of God, this is the gate of
heaven."

Now the Apostle was anxious that " the hearts" of all his
brethren " might be thus comforted." And what more can I
wish for you ? or rather I should say, what less than this should
satisfy my desires in your behalf? Brethren, this is the state
in which I would have you live : this is the comfort which I
would have you all enjoy. And for this end it is, that from
time to time I endeavour to unfold the mysteries of the Gospel,
and to encourage amongst you that communion of saints which
is a foretaste of heaven upon earth.]

2. Because, by nothing short of this could the full
ends of his ministry be attained —

[A parent would not be satisfied if his children continued
year after year in a state of infantine weakness : he would
desire to see their stature increased, and their faculties en
larged. Thus the Apostle felt, in behalf of all his spiritual
children. He longed that they might " grow up into Christ
in all things, as their living Head;" daily increasing in the
knowledge of God, daily brought into closer communion with
him, daily assimilated more and more to his blessed image.

And this is what we would desire in your behalf. We
are thankful when " your understandings are opened in any
measure to understand the Scriptures;" and, from being
blind, you are able to see, though it be only " men, as trees,
walking." But we cannot be satisfied with this: no; we
would " put our hands on your eyes again," till you should
" be restored, so as to see every man clearly1." In truth, whe
ther in respect of faith or love, we never would rest satisfied,
till you have attained " the full measure of the stature of
Christ." We would never cease to labour, till we have " per
fected that which is lacking in your faith k," and till we see you
" standing perfect and complete in all the will of God1."]

BEHOLD, then m,

1. What you should desire for yourselves—

[" Who will shew us any good?" says the Psalmist: and
then adds, " Lord, lift thou up the light of thy countenance
upon usn!" Truly, there is nothing in the universe worthy of

' Mark viii. 24, 25. k 1 Thess. iii. 10. ' Col. iv. 12.

m If this were a subject at an Ordination or a Visitation, it would
be proper to insert here a distinct observation to this effect ; — behold
what course wo ministers are bound to pursue — - — .

» Ps. iv. 6.

184 COLOSSIANS, II. 1,2. [2173.

a thought in comparison of this. What can worldly knowledge
do for you, in comparison of the knowledge of Christ? or
what can the fondest endearments of mere human affection
do, in comparison of the love that is divine? If St. Paul's
judgment may be taken, he <c counted all things but loss for
the excellency of the knowledge of Christ Jesus his Lord."
And this is the mind which I would wish to be in you. This,
beloved, is your duty : this is your privilege. O ! beg of
God, that you may rise to this. Be not satisfied with low
attainments, when such prospects are before you. You see
what exertions men make for the attainment of knowledge,
and the acquisition of honour : and will ye be less earnest in
the pursuit of heavenly things ? In a contest for earthly
honours, you might feel discouraged by a consciousness of
your inferiority in point of talent and capacity: but no such
discouragement need be felt by any one in the conflict to
which I call you. The very babe and suckling stands on a
level with the wise and prudent; or rather, is raised above
him, in proportion to his docility, and his willing submission
to the truth of God. It is the heart, and not the head, that is
the seat of divine knowledge, and the region of love. I pray
you, brethren, let these things become the objects of your
ambition, and never account any labour too great for the
attainment of them.]

2. With what ardour you should seek after them—

[You have seen " what great conflict" your minister, if
faithful, will have for you, in relation to these things : and will
ye feel less for yourselves ? Go, look at those who are engaged
in the race, the wrestling, the combat; do you not see how
they put forth their energies? Have they any disposition to
look about them, or any time to relax their efforts ? Yet is
the object of their contest light in comparison of yours, and
the consequence of a failure unworthy of a thought. Come,
brethren, and be in earnest. Study the sacred volume: study
it with much and fervent prayer: entreat of God to reveal his
dear Son in your hearts: implore the Holy Spirit to " guide
you into all truth:" and see to it, that you " grow in grace,
and in the knowledge of our Lord and Saviour Jesus Christ."
Thus will you have in yourselves an evidence of the Gospel,
which no human learning can give you ; and conviction of its
excellency, which nothing but experience can impart.]

2174.] THE FULNESS THAT IS IN CHRIST. 185

MMCLXXIV.

THE FULNESS THAT IS IN CHRIST.

Col. ii. 3. In whom are hid all the treasures of ivisdom and
knowledge.

" WISDOM," we are told, " is the principal thing ;
and therefore we should get wisdom." In all civilized
countries, wisdom has been held in the highest repute :
and institutions have been set on foot for the cultiva
tion of it. How highly it was esteemed amongst our
ancestors, we may judge from the provision which
they made for the education of youth in all succeed
ing ages. Not that the establishments in this seat
of learning were intended merely to reward those
who distinguished themselves by early attainments :
they were designed to give them also an opportunity
of bestowing an undivided attention to literature and
science throughout the remainder of their days : and
if they be not improved for this end, the fault is not
in the institutions themselves, but in those who have
been admitted into them. We can have seen but
little of the world, if we have not noticed the supe
riority which a cultivated mind possesses over one
that is rude and uninstructed. And though it must
be granted, that human learning will not change and
sanctify the heart, yet we assert, that it will give a
very great advantage for the understanding and ex
plaining of the Holy Scriptures.

We say not that God could not, or did not, make
use of weak and unlettered men for the diffusion of
his Gospel : but, as he selected Moses, a man " learned
in all the wisdom of the Egyptians," for the instruc
tion and government of the Jewish Church, so he
selected Paul, who had " been brought up at the feet
of Gamaliel," to be his messenger of grace to the
Gentile world : and, if he was pleased so to adapt the
instrument to the work in that age of miracles, much
more is such a qualification desirable for his chosen
servants, now that miracles have ceased. We must

186 COLOSSIANS, IL 3. [2J74.

not however forget, that the Scriptures are the foun
tain of true wisdom. We should ever bear in mind,
that the heathen sages, though wiser than their con
temporaries, were deplorably ignorant in comparison
of those who live under the Christian dispensation :
and even the light which some of the most learned
amongst them possessed, was most probably obtained,
either immediately or remotely, from the inspired
volume. There, and there alone, is true wisdom to
be found ; and therein are contained " all the trea
sures of wisdom and knowledge."

To open and unfold these to you, is an employ
ment worthy of the occasion on which we are
assembled2.

St. Paul in my text is expressing his ardent desire
in behalf of the Christians at Colosse, whom he had
never seen, that they might be fully instructed in
the great mystery of the Gospel of Christ, " in whom,
he observes, are hid all the treasures of wisdom and
knowledge ;" but, in the margin, the word mystery
is considered as the antecedent ; and the translation
is, " wherein ;" i. e. " in which mystery are contained
all the treasures of wisdom and knowledge ;" and
this we consider as the better rendering, though the
sense will amount to nearly the same either way.

In illustration of these words we shall,

I. Open to you these treasures of wisdom and
knowledge—

II. Commend them to your diligent pursuit—

I. We are to open to you these treasures of wisdom
and knowledge—

But "who is sufficient for such" an undertaking?
Who can enter on such a task, without a fear, not
only that he shall betray his own ignorance, and dis
appoint your expectations, but that he may even
expose the Gospel itself to contempt ? Indeed, if I
were capable of doing justice to my subject, such is

a Preached as a Commemoration Sermon in King's College Chapel,
Cambridge.

2174.J THE FULNESS THAT IS IN CHRIST. 187

the impatience of modern auditories, that I could not
have time to do more than merely open to you the
casket, and give you a superficial view of its con
tents : but feeling how incompetent I am to unfold
all the hidden mysteries of the Gospel, I must entreat
you to make up for my deficiencies by your candour ;
and to be contented with treasuring up for your
benefit what you do hear, when you cannot be grati
fied with all that you would wish to hear.

There are three points to which I will call your
attention ; and which may give you some little idea,
that the subject, however unworthily handled by me,
is at least deserving of the deepest investigation.
The points I refer to are at all events such as the
most enlightened heathens had no idea of; namely,
The real state of man — The eternal counsels of God
concerning him — and the stupendous effects produced
by those counsels. Let these things be for a while
considered by us.

The real state of man was altogether unknown to
the heathen world. That he was a weak, guilty, and
polluted creature, they knew ; but how weak, how
guilty, how polluted, they had no conception ; much
less did they know how he was brought into such a
state. It is from the inspired volume alone that we
learn the perfection of his original nature, and the
loss of that perfection through the fall of his first
parents. From thence alone do we learn that obvious
truth, that we " cannot bring a clean thing out of an
unclean." Behold then, at the very onset, what a
stupendous mystery is here ! that we died in Adam !
that " those who have never sinned after the simili
tude of his transgression," are yet partakers both of
his guilt and corruption ! that we are " born in
iniquity, and conceived in sin," and are " by nature
children of wrath !"

To this I beg your particular attention, because it
is the very foundation of all spiritual knowledge ; it
is the very threshold, by stumbling at which, mul
titudes are kept from ever entering into the deep
recesses of the Gospel. You cannot but know, that

188 COLOSSIANS, II. 3. [2174.

men in general, and even learned divines, endeavour
to soften down the Scripture declarations of man's
guilt and misery : some deny that we are fallen at
all ; and assert that we come into the world as pure
as Adam did from his Creator's hands. Others allow
that, we are fallen, but deny that we are involved in
the guilt of our first parents, or that the corruption
which we inherit from them is any thing more than
what we have an innate power to subdue. They
think that the descriptions given of us in the inspired
volume are not to be taken in a literal sense ; and
that to say that we are " dead in trespasses and
sins," is only a metaphor, importing that we are not
quite so much alive to God and holiness as we ought
to be.

And now mark how entirely such sentiments ob
struct the way to true wisdom and knowledge : man
being in so good a state, there was no occasion for
the counsels of the Most High to suggest a method
of deliverance from it : a way of deliverance was ob
vious enough : there was no necessity for God him
self to become incarnate, and to expiate the sins of
men by his own blood ; (man might be saved without
any such sacrifice :) there was no need that the third
person in the ever-blessed Trinity should undertake
to dwell in the hearts of men, to enlighten their
minds, to draw them unto Christ, to renew their
nature, and to make them meet for heaven ; (man of
himself, by the aid of his own reason and resolution,
was sufficient for these things :) the obligations con
ferred upon us by this work of redemption are not
such as to call for all the powers of our souls to be
consecrated to God in the way of holy obedience ;
(such a life is needless, enthusiastic, and absurd :) in
a word, there is no great cause for alarm to any of
us ; for we are all in the way to heaven ; and when
we get there, shall have no great wonders to cele
brate, but only to thank God for that which he could
not justly or consistently have withheld. Yes, bre
thren, this it is which obstructs the entrance of light
into the souls of men : this it is which makes every

2174.] THE FULNESS THAT IS IN CHRIST. 189

one suppose that he understands the Gospel well
enough : this it is that leads men to deride all idea
of mystery, and to reduce the Gospel to a system of
heathen ethics. This view of our state by nature super
sedes all occasion for the Gospel ; every part of which
supposes man to be a guilty, polluted, helpless crea
ture ; so guilty, that he deserves the everlasting wrath
of God ; so polluted, that he must be made an entire
new creature before he can have any enjoyment of
God, either now or in the eternal world b ; and so
weak, that he cannot of himself either do a good act,
or think a good thought0: and I do not hesitate to
affirm, that the very first step towards true wisdom
and knowledge is, to renounce all idea of our being
" rich and increased in goods, and in need of no
thing;" and to confess, from our inmost souls, that
we are " wretched and miserable, and poor, and blind,
and naked."

Next, let us contemplate the counsels of the Most
High respecting man. From all eternity, God foresaw
the state to which the human race would be reduced,
and concerted with his only dear Son how to effect
their recovery. The Father proposed to his Son to
become our Surety and Substitute ; to assume our
nature ; to bear our sins ; to expiate our guilt ; to
fulfil the law which we had broken, and to satisfy the
justice which we had offended ; and thus to restore
us to happiness, without dishonouring God as the
Moral Governor of the universe. The Son accepts
the proposal, and undertakes to accomplish the re
demption of a ruined world'1 : and the Holy Spirit
also undertakes to impart to the souls of the redeemed
all that the Lord Jesus should purchase for them0.
To these counsels the Apostle also constantly refers,

b John iii. 3. c John xv. 5. 2 Cor. iii. 5. Phil. ii. 13.

d Isai. xlix. 6. and liii. 4, '>, 10, 11.

e See the account given us of this in Ps. xl. 6 — 8. " Sacrifice and
offering thou didst not desire ; mine ears hast thou opened : burnt-
offering and sin-ottering hast thou not required. Then said I, Lo, I
come : in the volume of the book it is written of me ; I delight to do
thy will, O my God ; yea, thy law is within my heart."

190 COLOSSI ANS, II. 3. [2174.

as the true source of our redemption : " We speak
the wisdom of God in a mystery, even the hidden
wisdom, which God ordained before the world, unto
our gloryf :" and he declares that the manifestation
of them to the world under the Christian dispensation
was eminently committed to him, and was to be a
source of knowledge, not to men only, but to the
angels themselves : " Unto me, who am less than the
least of all saints, is this grace given, that I should
preach among the Gentiles the unsearchable riches of
Christ; and to make all men see, what is the fellow
ship of this mystery, which from the beginning of the
world hath been hid in God, who created all things by
Jesus Christ ; to the intent that now unto the prin
cipalities and powers might be known by the Church
the manifold wisdom of God, according to the eternal
purpose which he purposed in Christ Jesus our Lord g."

Behold then here what treasures of wisdom and
knowledge are unfolded to us ! We see the veil torn
away from before our eyes, and the Sacred Three
sitting, as it were, in council, to provide for man's re
covery, myriads of ages before his fall : we behold
the Father proposing to lay our iniquities on his
only-begotten Son; his Son accepting the office of our
Substitute ; and the Holy Spirit engaging to render
those mysterious plans effectual for the salvation of
man ! Can we see nothing wonderful in all this ?
Does not this " love surpass all knowledge," and all
conception ? Is there not in it " a length, and
breadth, and depth, and height" that can never be
explored ? Yes ; and hence St. Paul speaks of
" riches of glory" as contained in this mystery11 ; and,
in reference even to a subordinate part of it only,
exclaims, " O the depth of the riches, both of the
wisdom and knowledge of God ! how unsearchable
are his judgments, and his ways past finding out1 !"

Let us now pass on to the effects of these counsels,
and see whether they also do not unfold the most
stupendous mysteries.

f 1 Cor. ii. 7. « Eph. iii. 8—11. See also Col. i. 26, 27.

h Col. i. 27. j Rom. xi. 3-3.

2174.] THE FULNESS THAT IS IN CHRIST. 191

From these counsels results all the work of Christ.
He in due time left the bosom of his Father, took our
nature, was born of a pure virgin, fulfilled the law,
offered himself a sacrifice for sin, rose from the dead,
and ascended up to heaven to carry on and perfect
the work which he began on earth. Think of all this
as necessary for our salvation : think of it as concerted
from eternity, and executed in time, and at this very
moment accomplishing by means of his continual inter
cession at the right hand of God : Is there nothing
wonderful in all this ?

From these counsels also results the salvation of
man. Not a human being to whom the Gospel
comes is ever saved, but by virtue of this work which
Christ wrought out for him : and by means of this
the vilest of the human race are saved. Those who
seek an interest in this Saviour are accepted of him,
even though they may have committed sins of a
scarlet or crimson die : but they " who, going about
to establish their own righteousness, will not submit
to the righteousness of God," are rejected ; and the
very Saviour who would have been a sanctuary to
them, becomes a rock of offence, over which they
fall to their eternal ruin. Here is a plain way of
salvation for all. In vain do men dispute about the
efficacy of their own good works to save them : here
is a door ; and they who will enter in by it are saved;
and those who obstinately stand without, perish.
The very builders of the ark themselves perished,
because they did not enter into it : and so will all
who do not flee for refuge to this hope that is set
before them. Is this wisdom, or this knowledge of
small value ?

Further, from these counsels results the glory of
God himself. It is in this wray alone that God is, or
can be glorified, by any child of man. If man were
saved in any other way, every one of the Divine per
fections would be dishonoured. What evidence would
there be that God is holy, if he suffered his laws to
be violated with impunity? What would become of
all the rights of justice, if no sacrifice were offered for

192 COLOSSIANS, II. 3. [2174.

sin ? How could the truth of God be preserved, if
his threatenings were not executed, either against
the sinner himself, or against one who should be
substituted in his place ? Men speak of God's mercy
as if that was the only attribute to be displayed, and
as if it was of no consequence whether his other attri
butes were honoured or not : but God will not suffer
one of his attributes to be exalted at the expense of
all the rest : and therefore has he opened for us a
way of salvation whereby all might be displayed and
all be glorified. Not only is mercy now exalted, but
justice too ; and that, not only in the condemnation,
but in the salvation also of sinful man : nor is it a
whit less glorified in the salvation of a penitent be
liever, than it is in the condemnation of the impe
nitent, and unbelieving. Is here then no mystery ?
are here no treasures of wisdom and knowledge ?
Verily the angels themselves are made wiser by the
revelation of them to the Church ; and they are
justly represented as " desiring daily to look into
them," in order that their admiration of God may be
augmented, and their felicity increased.

We have been constrained to speak only summa
rily on these points ; but enough has been said to
shew, that in this subject there are treasures which
will amply repay the most laborious investigation.

We proceed, therefore,

II. To commend these treasures to your most dili
gent pursuit —

Much as we revere human knowledge, we must
declare, that, in comparison of that which we have
been considering, the wisdom of philosophers is of
no account : for this knowledge is at once the most
sublime, the most certain, the most attainable, the most
useful.

What is there so sublime as this ? We grant that
many human sciences, and astronomy in particular,
are very sublime ; and appear to be out of the reach
of mortal man : but it is well known that philosophy,
in many of its branches, was carried to as high, if

2174.] THE FULNESS THAT IS IN CHKIST. 193

not a much higher pitch among the unenlightened
heathen, than amongst ourselves. But who amongst
the heathen could ever find out God ? Who could
ever dive into his counsels ? Who could account for
the actual state of things as they existed in the world ?
Who could tell how a sinful man might be accepted
of his God ? Truly, " the world by wisdom knew
not God :" this knowledge was " too wonderful and
excellent" for unassisted reason to explore : nor can
we, even with the Bible in our hands, attain it, unless
God by his Spirit open the eyes of our understand
ing, and shine into our hearts to give it us. We are
expressly told, that " eye hath not seen, nor ear
heard, nor hath it entered into the heart of man to
conceive, the things which God hath prepared for
us ;" and the things there spoken of are those which
are revealed to us in the Gospel. It is not of heaven
that the Apostle speaks, but of the Gospel, and the
mysteries contained in it. These are the things
which are called in Scripture ra peyaXeia rov Oeov,
" the wonderful works of God.V And they are " the
things of the Spirit, which the natural man cannot
receive, nor even know, because they are spiritually
discerned." Well therefore may we covet knowledge
which was " hid in God from the foundation of the
world," which the wisest philosophers could never
attain, which even the learned among ourselves can
not possess, unless God himself be their teacher, and
" open their understandings to understand it."

In point of certainty, there is nothing that can be
compared with it. There are indeed in it many
things which we cannot comprehend : but there is
much known, and known on the authority of God
himself. Most other knowledge is involved in doubt
and obscurity; insomuch that hypotheses which have
been established for ages, have yet been overthrown
by the penetration of a Copernicus or a Newton :
but the truth of God is unchangeable ; and whether
viewed in the promise to Adam, or in subsequent

k Acts ii. 11.
VOL. XVIII. O

191 COLOSSI ANS, II. .'3. [2174.

prophecies, or in the types and shadows of the law,
or in the fuller revelation of the Gospel, is ever the
same ; nor can all the subtilty of men or devils
invalidate so much as one single point. Indeed,
though received on the credit of the inspired writers,
it so commends itself to the believer, as to approve
to him its divine origin, as soon as ever it is received
into his heart : he there finds a counterpart of every
truth he has received, and "hath the witness in him
self" that it is indeed from God. Now one great
discouragement in the pursuit of human knowledge
is, that after having laboured for many years, we
know not but that we may, after all, be found wrong,
in things which we deemed of considerable moment.
But here, we never need to fear a disappointment :
God's word, like himself, abideth for ever ; nor shall
one jot or tittle of it ever fail.

Nor is there any other so attainable. Thousands
have not ability to investigate the depths of human
science : if they should bestow ever so much labour,
for ever so long a time, it would be in vain. But
not so the knowledge of the Gospel : for though it is
so deep, that no man by the efforts of unassisted rea
son can enter into it, yet it is so easy of acquisition,
that " he who runs may read and understand it."
If God " open our eyes, we shall see wondrous things
out of his law :" if he shine into our hearts, the light
of the knowledge of the glory of God shall be seen
by us. The qualification for this knowledge con
sists, not so much in the head, as in the heart :
" God opened the heart of Lydia to attend to the
things that were spoken by Paul." Here then every
one is encouraged to pursue it : for " none teacheth
like God :" he can " ordain strength in the mouth of
babes and sucklings." I grant indeed that it is a
"hidden knowledge;" it is "a treasure hid" in a
field. But it is revealed £o us in the word, and shall
be revealed in us by the Spirit, if we desire to be
taught of him. The promise is, " All thy children
shall be taught of God :" and, if only we obtain his
teaching, we shall " be guided into all truth ;" nor

2174.] THE FULNESS THAT IS IN CHRIST. 195

shall " a way-faring man, though a fool, be left to
err therein."

Lastly, What can be compared with it in point of
utility ? We deny not but that knowledge of various
kinds is replete with benefit to man : but that benefit
is bounded by this world, and the present state of
things. Not so the knowledge of which we are
speaking : that extends to the eternal world : in the
knowledge of God and of Christ, are all our hopes
centered. By this we are justified: as it is said,
" By his knowledge shall my righteous servant justify
many." By it also we are sanctified: as it is said,
" Sanctify them through thy truth : thy word is
truth." By it also we shall be exalted to glory ; for
it is said, " This is life eternal, that they might know
thee the only true God, and Jesus Christ whom thou
hast sent." What is there then that can be compared
with this ? \Vill earthly knowledge save you ? If
you could travel the whole round of science, and
grasp in your mind all that ever was comprehended
by human intellect, would it pacify a guilty con
science ? Would it take away the sting of death ?
Would it enable you to look forward with comfort to
the eternal world ? Would it prepare you to stand
at the judgment-seat of Christ, and to give up your
account with joy ? No ; nothing can do this but the
knowledge of God as reconciled to us in the Son of
his love : this is the sole property of the Gospel,
even of that Gospel which is so neglected and de
spised. If then you would view these things aright,
you must study the Gospel, and " count all things
but loss for the excellency of the knowledge of Christ
Jesus your Lord."

Must we then lay aside our earthly knowledge ?
you will ask. No ; but you must get it sanctified by
the Spirit of God. The spoils of the Midianites were
consecrated to the Lord ; but before they were suf
fered to be brought into his tabernacle, " every thing
that would abide the fire, must pass through the fire ;
and whatsoever would not abide the fire, must be
made to go through the water :" for then only could

196 COLOSSI ANS, II. 3. [2174.

they be an acceptable offering to him, when they
were cleansed and purified from their corruption1.
Thus also must your learning be sanctified : it must
not be set in competition with the word of God, but
be made subservient to it. Beware then lest it blind
your eyes, and fill you with a conceit that you do
not need to be taught of God : for what the Apostle
says is alike applicable to the philosopher and the
peasant, " If any man will be wise in this world, let
him become a fool that he may be wise." We must
have the docility of " little children, if we would
enter into the kingdom of heaven ;" and if we will
not humble ourselves in that manner, God has told
us, that " he will take the wise in their own craftiness."
In subserviency to the Gospel, your learning will be
an invaluable blessing : but in opposition to it, it will
prove a curse ; for God will " confound the wisdom
of the wise, and bring to nothing the understanding
of the prudent."

Are we then desirous of attaining these heavenly
treasures ? Let us seek after them in the Holy
Scriptures : and whilst we seek for knowledge as
silver, and " search for it as for hid treasures, let us
cry to God for it, and lift up our voice to him ; since
it is the Lord alone that giveth wisdom, and out of his
mouth cometh knowledge and understanding01." Let
us beg of God to " give us the Spirit of wisdom and
revelation in the knowledge of him ; that the eyes
of our understanding being enlightened, we may know
what is the hope of his calling, and what the riches
of the glory of his inheritance in the saints, and what
is the exceeding greatness of his power to us-ward
who believe, according to the working of his mighty
power which he wrought in Christ, when he raised
him from from the deadn." In this way we may hope
to " acquaint ourselves with God," and to attain the
knowledge of his will in all wisdom and spiritual
understanding." Then we may hope also to " shine
as lights in a dark world," and " be as cities set upon

1 Numb. xxxi. 23, 54. m Prov. ii. 1 — 6. n Eph. i. 16 — 20.

2175. J THE CHARACTER OF CHRISTIANS. 197

a hill." Or, if our sphere be circumscribed within
narrower limits, we shall at least have this benefit,
that we are " made wise unto salvation through faith
that is in Christ Jesus."

MMCLXXV.

THE CHARACTER OF CHRISTIANS.

Col. ii. 6, 7. As ye have therefore received Christ Jesus the
Lord, so tvalk ye in him ; rooted and built up in him, and
stablished in the faith, as ye have been tauyht, abounding
therein with thanksgiving.

THE greatest joy of a faithful minister is to see
his people flourish. The Apostles were eminent
examples to us in this respect3. St. Paul was as
solicitous for the welfare of those whom he had only
heard of by report, as for those who had been con
verted by his ministry b. Hence he took occasion
from what they had attained to urge them on to
increasing watchfulness and assiduity. Mark here,
I. The Christian's character-
Christ is the gift of God to manc. That gift the
Christian has received—

[He has felt his need of it; he has implored of God to
bestow it on him, and has received it for all the ends and pur
poses for which it has been conferred on sinful man —
He has received Christ in all his offices, as " Christ Jesus, the
Lord."]

He is the only person in the universe that has
received it—

[Others regard it not : yea, they rather refuse it, and
pour contempt upon it. They would rather earn salvation by
some efforts of their own, than stand indebted for it to the
free gift of God in Christ Jesus— -But the Christian

values nothing in comparison of it; and, in obtaining it, con
siders himself richer, than if the whole world were conferred

a St. Paul was no less comforted with the piety of some, 2 Cor.
vii. 4. than he was grieved with the want of it in others, Rom. ix. 2.
Gal. iv. 19. See also 3 John, ver. 4.

h ver. 1,5. r John iv. 10.

198 COLOSSIANS, II. 6, 7. [2175.

upon him Let him only be able to say, " My Beloved

is mine, and I am his," and he desires no more. In possessing
Christ, he possesses all things'1."]

In connexion however with this gift we must
notice,

II. His duty-
Privilege and duty are inseparable. Though we

receive all from God as a free gift, we yet have duties
to perform. If we have received Christ, we must
" walk in him :"

1. In dependence on him—

[" In Christ is every thing treasured up for us :" and " we
must receive every thing out of his fulness." There must be
no dependence whatever upon ourselves, but an entire reliance
" on him for wisdom, and righteousness, and sanctification, and
redemption." Our whole life must be one continued act of
"faith in the Son of God, who loved us, and gave himself
for us6."]

2. In conformity to him —

[As he is to us a source of all spiritual blessings, so is he
unto us an example to which we must be conformed. His zeal
for God must be transfused into our souls, and his love to man
be copied in the whole of our intercourse with mankind f. If
we profess to " abide in him, we must walk in all things as he
walked ^."]

But this duty is, in fact,

III. His privilege—

The diversity of metaphors in this passage greatly
enriches the subject, without at all distracting our
minds. Our duty and our privilege are to walk in
Christ,

1. Firmly —

[The use of a root is, not only to convey nourishment to
the branches, but to keep the tree steadfast amidst all the
storms and tempests by which it may be assailed. And we,
so far from being cast down by all the storms that may assault
us, must take occasion from them to shoot our roots more
deeply into this divine soil, and to take more firm hold of him
by whom alone we can be upheld.]

2. Progressively—

d 1 Cor. iii. 22, 23. e Gal. ii. 20.

f John iv. 34. 1 John iii. 16. « I John ii. 6

2176.] PROPER DEITY OF CHRIST. 199

[The idea of walking necessarily imports progress, as does
that of building also. Now, no man is content with laying a
foundation: he will go on to build upon it a superstructure,
till at last he has completed the edifice. Thus must we also
do when we receive Christ into our souls: we must build upon
him all our hopes, and never cease to increase in love to him,
till we have attained that complete form and size, which the
all-gracious Architect has ordained h.]

3. Triumphantly—

[Grounds for sorrow we shall have, no doubt, whilst this
great work is carrying forward ; but we shall have abundant
cause also for praise and thanksgiving. Be it so ; our trials are
great both from within and from without. But can we reflect
on the gift bestowed upon us, and not be thankful? or can we
contemplate the blessings attached to that gift, and not be
thankful? I say then, that " thanksgiving and the voice of
melody" should be heard from us, every step we take, from
the beginning of our course even to the end'.]

APPLICATION—

To you, even to every one amongst you, is offered
this inestimable gift—

[They who have received this gift were once as destitute
and unworthy as any of you : and there is not any one amongst
you, however destitute and unworthy, but may be enriched
with it, if only you cry unto your God, and seek the Saviour
with your whole heartsk —

If you possess it, see that you labour to walk
worthy of it—

[Never imagine that privilege either is, or can be, uncon
nected with duty. Nor ever imagine your course of duty
closed, till you shall have attained the full measure of that
piety, which your union with Christ was ordained to convey.]

h Eph. ii. 20—22. * Isai. li. 3. * Isai. Iv. 1—3.

MMCLXXVI.

PROPER DEITY OF CHRIST.

Col. ii. 9. In him du'elleth all the fulness of the Godhead bodily.

THE Church of Christ in the first ages was com
posed of Jews and Gentiles. Now, the Jews were at
all times fond of their own superstitions, as the Gen
tiles were of the dogmas of philosophy : and the two,

200 COLOSSIANS, II. 9. [2176.

meeting together upon one common ground, were
ready to incorporate their respective peculiarities
with the Gospel of Christ. To what extent this has
been done in the Church of Rome, is well known.
In truth, the whole system of the Catholics is little
better than a mixture of heathen rites with Jewish
superstitions. And those corruptions, which have
prevailed to such an awful extent in the Church of
Rome, began at a very early period to make their
way into the house of God. Symptoms of an alarm
ing nature had already appeared in the different
Churches of Asia : and against them the Apostle put
the Colossian converts on their guard; reminding
them, that, whatever they might hope to add to
Christ and his Gospel, their efforts would be in vain ;
since " in Him dwelt all the fulness of the Godhead
bodily ;" and, consequently, without any addition
from the conceits of philosophy, or the traditions of
Judaism, he was amply sufficient for the work as
signed him, and was " able to save to the uttermost
all that should come unto God by him."

From this assertion of the Apostle, I shall take
occasion to set before you,

I. The doctrine of the Divinity of Christ —
It will be proper to consider it,
1. As expressed in the text itself—

[There are some texts, which, to a superficial observer,
bear somewhat of a similar aspect with that before us. For
instance, it is said in this very epistle, " It hath pleased the
Father, that in Christ should all fulness dwell3." And, " Out
of his fulness we are said to receive even grace for grace V
There is yet a stronger expression in the Epistle to the Ephe-
sians, wherein we are exhorted to contemplate the love of
Christ, till we are " filled with all the fulness of Godc:" nay,
more : we are said ourselves to be " the fulness of Him who
filleth all in alld." From such Scriptures as these it is argued
by many, that the fulness spoken of in my text is only a ful
ness of gifts committed to Christ for the use of his Church ;
and that we may as well assume to ourselves the character of

a Col. i. 19. »> John i. 16.

c Eph. iii. 18, 19. d Eph. i. 23.

2176.] PROPER DEITY OF CHRIST. 201

the Godhead, as give it to him ; since we, no less than he, are
said to be " filled with all the fulness of God." But, on a closer
inspection, there will be found a wide difference between all the
foregoing passages and our text. The fulness spoken of in
the text is the fulness of " the Godhead ;" residing in Christ,
not symbolically, and for a season, as the Shechinah did in the
tabernacle, but corporeally, substantially, permanently. There
is no doubt a reference here to the Shechinah, which was a
shadowy representation of the Deity. But the reference is
rather in a way of contrast than of comparison : for, in my
text, it is not God who is spoken of, and who is frequently
said to dwell in his people, but the Godhead. Nor is Christ
said to "be filled" with it, but to have it essentially dwelling
in him ; and this, not in a type or shadow, but really, vitally,
necessarily, immutably : " In Him dwelleth all the fulness of
the Godhead bodily."

Suppose, now, the Lord Jesus Christ to be truly and un
questionably God : suppose, too, it is God's purpose to make
this known to us : then, I would ask, can we conceive of any
words that would more clearly convey that truth than the
language of my text ? I must say, that if the words of my
text do not clearly and decidedly declare the Godhead of
Christ, no words whatever can express it. Nay, more; if
Christ be not truly and properly God, the Apostle has done
more, by his unguarded expressions, to lead us to idolatry,
than all the most impious sophists in the universe could have
done by their most ingenious arguments.]

2. As confirmed by other passages of Holy Writ—

[To enter fully into this subject, would embrace too large
a field for one discourse. I shall therefore confine myself to
a few passages only, which establish the Divinity of Christ in
connexion with his humanity, And here let me call to your
remembrance that prophecy of Isaiah, where it is said, " To
us a child is born ; to us a son is given : and his name shall
be called, The Mighty Gode." This is quite decisive upon
the point. Again, in another part of the same prophecy, it is
said, " A Virgin shall conceive, and bring forth a son ; and
they shall call his name Emmanelf;" which St. Matthew
informs us, is " God with USK." In the New Testament, St.
John, who seems to have been peculiarly attentive to this
point, and, more than all the other inspired writers, anxious
to impress it on our minds, says expressly, " In the beginning
was the Word, and the Word was with God, and the Word
was God. And the Word was made flesh, and dwelt amongst
ush." St. Paul also, to the same effect, says, "Great is the

c Isai. ix. G. f Isai. vii. 14. * Matt. i. 23. '' John i. 14.

202 COLOSSI ANS, II. 9. [2176.

mystery of godliness ; God was manifest in the flesh1." What
shall I say more ? It is clear, that it was " God, who pur
chased the Church with his own blood k :" and that He who
wrought out for us a righteousness wherein we are to be
accepted before God, is Jehovah himself1. Know ye then,
assuredly, that the glorious Person spoken of in my text was
no other than our incarnate God, even " God over all, blessed
for evermore"1."]

The peculiar caution given by the Apostle, in rela
tion to this doctrine, leads me to shew you,

II. The importance of it to the welfare of our souls —

" Beware," says the Apostle, " lest any man spoil
or rob you, through philosophy and vain deceit." So
will I say to you : " Beware, lest any deceiver rob
you of your hope founded on the divinity of your
Lord and Saviour :" for,

1. On that depends the efficacy of his atonement—

[Supposing the Lord Jesus Christ to have been a crea
ture, how could he make atonement for sin, or work out a
righteousness that should be imputable to us ? He could do
no more than what, by the law of his creation, he was bound
to do ; and, after having done it, he would have been only
" an unprofitable servant." Supposing him to be capable of
meriting any thing, he could have merited only for himself.
If it be said, that the Divine appointment was sufficient to
make his sufferings available for us also, I answer, that,
according to that argument, the same value might as easily
have been stamped on the sacrifices of the Mosaic law, if God
had seen fit to do so. But the Apostle has said, that " it is
not possible for the blood of bulls and of goats to take away
sins." And why not possible ? If a Divine appointment were
to stamp on one sacrifice a value which it possessed not, it
might as well do so on another. But, if the impossibility
arise from the inefficacy of a creatures blood, then it must
attach to one creature as well as to another. For how remote
soever two creatures may be asunder, their distance is but
finite : whereas, to take away sin, the value of a sacrifice must
be infinite : it must satisfy the demands of infinite justice, and
entail upon the sinner all the blessings of infinite love and
unbounded mercy. The divinity of our blessed Lord renders
all this practicable to him. And it is this consideration which

1 1 Tim. iii. 16. k Acts xx. 28.

1 Jer. xxiii. 6. m Rom. ix. 5.

2176.] PROPER DEITY OF CHRIST. 203

emboldens us to deliver our message to sinful men. We be
lieve " that God was in Christ, reconciling the world unto
himself, not imputing their trespasses unto them :" and there
fore, " as ambassadors from God, we beseech men, in Christ's
stead, to be reconciled to God"."]

2. From that arises his ability to supply our every
want—

[To Him is committed the entire government of his
Church0. But if He be not God, we shall be in a state little
better than the worshippers of Baal. It may be, that he is
occupied about the concerns of some other person at the
opposite side of the globe ; and I must wait till he can hear
me, and come to me, and help me : but, whilst he is delaying,
I may perish. If he be a mere creature, he cannot be omni
present, nor omniscient, nor omnipotent. These are the
perfections, the incommunicable perfections, of Deity : and if
he be not God, he does not possess them: and, if he possess
them not, he cannot be sufficient for my wants. But he does
possess them. He knows every want and every desire of my
soul. " Unto Him all things, both in heaven and 'earth, arc
naked and opened:" and there can be no possible situation
wherein " his grace shall not be sufficient for mep." " He
is the true God; and therefore he is, and shall be, to me
eternal life."]

3. It is that which will give the chief zest to all
our blessedness for evermore—

[If my sins were pardoned, though by a mere act of
sovereign mercy, I should be happy any where. But when in
heaven I contemplate every thing as the fruit of redeeming
love, as procured for me through the blood and righteousness
of my incarnate God ; with what wonder must I be rilled ! I
see now, why all the glorified saints fall upon their faces before
God. They have reason to do so : they would be unworthy of
a place in heaven, if they did not. How can they sing, " To
Him that loved us, and washed us from our sins in his own
blood ;" and remember, that He who so loved them was "' King
of kings and Lord of lords;" how can they sing thus, I say,
and not be lost in wonder and amazement ? And what are
those hosannas which I hear offered to " God and to the
Lamb?" What! is a creature joined in one common song of
praise with the Creator? and that in heaven, too, in the very
presence of the Deity ? No ; the Lamb is no other than our

" 2 Cor. v. 19, 20. ° Eph. i. 22.

P 1 John v. 20.

204 COLOSSI ANS, II. 9. [2176.

incarnate God, " the first and the last, who lived, and was
dead, and is alive for evermore q."]

CONCLUSION—

1. Let this doctrine, then, be deeply fixed in your
minds —

[Hold it not slightly and superficially ; but acquaint
yourselves with it, and with the irrefragable proofs whereby it
is established. Those who are adverse to it, will bring for
ward passages which speak of him as inferior to the Father.
But we must remember, that the Lord Jesus Christ is spoken
of under different characters in Scripture, as God, as man,
and as Mediator between God and man. As God, he is alto
gether, in the highest sense, " one with the Father1." In the
two latter characters he was inferior to the Father ; and must,
of course, be spoken of in that light. But these passages no
more disprove his divinity, than the passages which speak of
him as God disprove his humanity. Man himself is mortal,
and immortal ; mortal in his body, and immortal in his soul.
Who ever thought of putting these in opposition to each
other, and of making an affirmation of the one to be a denial
of the other? Yet this is what is done by those who deny
the divinity of our Lord. But be on your guard against
them: and let neither men nor devils rob you of a truth so
essential to your happiness both in time and in eternity.]

2. Let it make a suitable impression on your
hearts —

[So astonishing is this truth, that it is a wonder we can
ever think of any thing else. O, what prostration of soul is it
calculated to produce ! What admiring and adoring thoughts
of God ! What a zeal in his service ! What a contempt of
every thing that can come into competition with him ! What
boasting of him to our fellow-creatures ! What commending
of him to all ! Verily, if we lived under a suitable impression
of this truth, we should, as far as human infirmity would admit
of it, resemble the very hosts around the throne. Let us,
then, aspire after this experience. Let admiration, and love,
and gratitude, and thanksgiving, occupy, as it were, our whole
lives. And let us be looking forward to that blissful period,
when we shall see him as we are seen ; and " know him, even
as we are known."]

9 Rev. i. 17, 18. r John x. 30.

2177.J THE CHRISTIAN'S COMPLETENESS IN CHRIST. 205

MMCLXXVII.

THE CHRISTIAN'S COMPLETENESS IN CHRIST.

Col. ii. 10 — 12. Ye are complete in him, which is the Head of
all principality and power : in tvhom also ye are circumcised
with the circumcision made without hands, in putting off the
body of the sins of the flesh by the circumcision of Christ :
buried with him in baptism, wherein also ye are risen with
him through the faith of the operation of God, who hath
raised him from the dead.

MAN is prone to corrupt whatever proceeds from
God. He himself came pure out of his Maker's
hands : but he soon corrupted his way ; as it is said,
'*' God made man upright ; but they have sought out
many inventions3." As man has effaced the law
originally written upon his heart, so has he, by ima
ginations of his own, obscured the revelation which
God has given to the world. The Mosaic code was
perverted by the Jews : the Christian code has been
no less perverted by those who have called them
selves Christians. Even in the apostolic age, and
whilst the Apostles were yet in the full exercise of
their ministry, persons arose to mutilate and destroy
the faith of Christ. The very professors of Chris
tianity, instead of receiving implicitly the truth as it
was revealed, introduced into it their own corrupt
notions : the heathen converts retaining their predi
lection for their former idolatry ; and Jewish converts
striving to encumber it with their former supersti
tions. It is against such persons that St. Paul is
cautioning the Colossian Church : " Beware lest any
man spoil you through philosophy and vain deceit,
after the traditions of men, after the rudiments of
the world, and not after Christ b. The heathen phi
losophers having multiplied their deities, and assigned
to them a variety of ranks and offices, those who had
been converted from amongst them still felt inclined
to look to subordinate deities as their mediators and
protectors : whilst others from among the Jews, who

a Eccl. vii. 29. b ver. 8.

206 COLOSSIANS, II. 10—12. [2177.

had, or pretended to have, a great veneration for
Moses, could not part with the traditions which they
had received from their fathers, and which they sup
posed to be highly conducive to their spiritual benefit.
But St. Paul tells both the one and the other, that
they needed no help from the creature, since " in
Christ dwelt all the fulness of the Godhead ;" and
no created power could do any thing for them, any
farther than he was expressly commissioned by Christ
to do it : in a word, that " they were complete in
Christ ;" and all attempts to add any thing to him,
would retard, rather than advance, their conformity
to his will, and would ultimately deprive them of all
the benefits which they were thus erroneously labour
ing to secure.

This being the scope of the whole passage, we will
draw your attention to the two things mentioned in
our text ; namely
I. The Christian's completeness in Christ —

In Christ we have all that we can possibly need or
desire —

[As God, he has " all the fulness of the Godhead dwelling
in him bodily ;" and consequently is an almighty and all-
sufficient Saviour. But as man also, he has, by virtue of his
mediatorial office, a fulness committed to him for the supply
of his believing people; according as it is said, " It hath pleased
the Father that in him should all fulness dwell0." In our
corporeal frame there is, if I may so say, a fulness imparted to
the head for the use of all the members, that being the chief
depository of all the senses : so there is in Christ, for the use of
all his members : all that we need is treasured up in him : and
he of God is made unto us " wisdom, and righteousness, and
sanctification, and redemption d " ]

Nor can the creature add any thing to us —

[What, I would ask, can " philosophy, with all its vain
deceits," add to us? Can it suggest one single truth which is
not contained in the Holy Scriptures, or give us one atom of

spiritual discernment ? Can it devise any other way for

a sinner's justification before God, besides that which the
Scripture reveals, through the blood and righteousness of our
Lord Jesus Christ? Can it add any thing to the

c Col. i. 19. d 1 Cor. i. 30.

2177.] THE CHRISTIAN'S COMPLETENESS IN CHRIST. 207

operations of the Holy Spirit for the transformation of our

souls into the Divine image?— Can it further, in any

one respect, the everlasting redemption of our souls, so that
we shall say, this is the work of philosophy, and not of Christ?
— If the maxims of philosophy cannot effect any thing,
can its deities ? Can they help us, either by their personal
efficiency, or by their mediation with any other? I ask
further, can Jewish rites, whether those that have been devised
by man, or those which were originally ordained of God, add
to us in any of these respects ! No ; we confidently say, that
the Christian is " complete in Christ :" he has in Christ all that
he can stand in need of; and to confide in any other is to rob
him of his glory, and fatally to deceive our own souls.]

But besides the Christian's completeness in Christ,
we are called to notice,
II. His conformity to Christ —

That Christ is an example to us, is what every
Christian well knows. But there is a distinction
which is not generally adverted to, which yet it is of
importance to remark ; namely, that as he is an
example to us in his life, so is he also, if we may so
express it, an exemplar or pattern to us in his work.
We will explain our meaning.

Christ having undertaken to redeem our souls,
submitted to all that was necessary for that end : he
was circumcised, as being made under the law for us :
he died under the curse of that law ; and after having
been buried in the grave, he rose again for our justi
fication before God. Now all this which was done
in him corporeally, is to be done in us spiritually :
the one was intended to be a pattern of the other.
This is very minutely set forth by the Apostle Paul,
who tells us that the power exercised towards us
who believe, exactly accords with that which was
exercised towards our Lord Jesus Christ in all the
fore-mentioned particulars : his quickening from the
dead, his rising from the grave, his ascension to hea
ven, and his session at the right hand of God far
above all the principalities and powers of heaven or
hell, have all a counterpart in us, wrought by the
same divine Agent6.

e Compare attentively Eph. i. 19 — 22. and ii. 4 — 6.

208 COLOSSIANS, II. 10—12. [2177.

Consider distinctly wherein this conformity con
sists—

[Was he circumcised ? We have the true circumcision of
the heart ; that " which is made without hands, and which
consists in putting off the body of the sins of the flesh:" and
this we have by virtue of our own union with Christ, in whom we
have experienced this mystically, and through whom we derive
it spiritually. Was he buried ? We also, in our baptism,
were, as it were, buried with him ; and coming up also from
the water, (for here immersion seems to be referred to, as
sprinkling evidently is in other places, the mode being not
determinate to either, but left optional according to circum
stances,) we are risen with him to a new and heavenly life.
That this is the true import of the passage is beyond all
doubt ; as any one will see by comparing what the same writer

has stated in his Epistle to the Romans f Here, I say,

the parallel between what was corporeally wrought in Christ,
and spiritually to be wrought in his members, is clear and
manifest : we, " by faith in that power which raised him from
the dead," experience a similar resurrection to newness of
life ]

In reference to this then, as well as to the former,
we ask,

What can philosophy add to us ?

[Has philosophy any principles whereby we can be sti
mulated more entirely to crucify the flesh with its affections
and lusts, than we are led by the Gospel of Christ ; or can it
impart to us any strength beyond that which we derive from
Christ ? Did it ever operate thus in any instance from the
foundation of the world? No; it never did, nor ever can.
We further ask, Is there any such virtue in Judaizing prin
ciples, that we should have recourse to any of them for aid ?
No ; we are expressly told, that by seeking aid from philoso
phical conceits or Jewish superstitions we shall not only not
add to our safety, but shall actually be " beguiled and robbed
of our ultimate reward g." It is to Christ alone that we must
look, and from Christ we must receive all that is necessary for
the carrying on and perfecting of our everlasting salvation.]

To IMPROVE this subject, we say to all,

1. Be thankful to God that your lot is cast where
the Gospel is plainly and faithfully dispensed—

[The corruptions which began in the apostolic age have
since been carried to such an extent as altogether to subvert

f Rom. vi. 3 — 11. « ver. 18.

2177.] THE CHRISTIAN'S COMPLETENESS IN CHRIST. 209

the Gospel of Christ. If I be asked before God, what popery
is ; I am constrained to answer, that, whatever it be in theory,
it is in practice little better than a compound of Pagan idolatry
and Jewish superstition. For want of seeing it before our
eyes, we are apt to conceive of it as differing but little from
the religion we profess : but it is in all its masses, penances,
indulgences, such a system of delusion and impiety as makes
one's very blood run cold. It is inconceivable how such a
system of tyranny and imposture should have ever gained
footing in the world. Little do the Protestants of the present
day reflect on the obligations which they owe to their fore
fathers, and on the responsibility attaching to them for the
advantages they enjoy. But could your eyes see in what
darkness and bondage those who are of the Roman Catholic
persuasion are held, you would never cease to bless God, that
you have been born in a Protestant land, and been brought
up members of a Church that is alike free from the errors of
fanaticism, and the bonds of superstition. I know indeed that
even in our Protestant Church there is still, in some places, as
there was even in the apostolic age, a leaven of these deadly
evils: but we speak to those who have learned to seek a
completeness in Christ and a conformity to Christ, as the
unalienable privilege, not of themselves only, but of every
true believer.]

2. Beware of that false humility which would lead
you to intrench upon the sufficiency of Christ-
fit was a false humility that led those in the apostolic age
to seek other mediators or protectors besides Christ, and other
means of obtaining his blessings than by faith alone. But
whilst they assumed this " voluntary humility," they in reality
were " vainly puffed up with a fleshly mind h." So it is with
those in the present day, who look for something to recom
mend them to Christ, whilst they should be receiving all out
of his fulness as a free unmerited gift. Their principle is
precisely that of which the Apostle complained in the Colos-
sian Church. They think it would be presumption in them
to go directly to Christ, and to expect to be admitted by him
with such a load of guilt and corruption as they feel : and
therefore they hope to make themselves better before they go,
that so they may find a readier acceptance with him. But this
is to dishonour Christ, and to take from him both the sove
reignty, and the riches, of his grace. We must never forget the
terms on which alone we are to obtain the blessings of his sal
vation : we are to buy them, it is true ; but we are to " buy
them all without money and without price "

11 ver. 18.
VOJL. XVIII. P

210 COLOSSIANS, II. 13—15. [2178.

3. Live simply by faith in the Lord Jesus Christ —
[It is " through faith in the Divine power " that all our
completeness in Christ, or conformity to Christ, is to be ob
tained; and to exercise that faith, we are encouraged by the
recollection of what that power has effected " in raising Christ
from the dead1." Take a view then of the Lord Jesus after
his crucifixion : see him dead, and buried, and guarded by a
host of enemies who were determined in a few hours to prove
him an impostor. Is he beyond the reach of Divine power?
No ; at the appointed moment he rises, and ascends to heaven,
and is seated at the right hand of God, far above all the prin
cipalities and powers of earth and hell. Are you then in a
more desperate state than he ? or is not the power of God
alike able to effect this change for you ? Yea, is it not as
much pledged for you as it was for him ? Fear not then, " nor
stagger at the promises of God through unbelief;" but as
Abraham before you was, "be strong in faith, giving glory
to God."]

1 The text.

MMCLXXVIII.

TRIUMPHS OF THE CROSS.

Col. ii. 13 — 15. And you, being dead in your sins and the
uncircumcision of your flesh, hath he quickened together with
him, having forgiven you all trespasses ; blotting out the
handwriting of ordinances that was against us, which was
contrary to us, and took it out of the way, nailing it to his
cross; and having spoiled principalities and powers, he
made a shew of them openly, triumphing over them in it.

THERE is one great mystery spoken of through
out the Scriptures, connected indeed with innumer
able other truths, but itself the centre and substance
of them all : this mystery is Christ crucified. St. Paul
in particular insists upon it in all his epistles ; he
declares that it was the one only thing which he
deemed necessary for him to preach, or for his people
to be acquainted with. He takes every occasion of
magnifying its importance, and of urging his con
verts to maintain the strictest regard to it. This ap
pears remarkably in the preceding context* ; wherein

8 See Col. i. 27, 28. and ii. 1—4, 6, 7.

2178. J TRIUMPHS OF THE CROSS. 211

not only the mystery itself is stated, but the rich
benefits arising from it are largely recited. Having
in general terms said, " We are complete in Christ,"
he enters more minutely into the subject, and de
clares that we have communion with him in the
whole of his humiliation and exaltation, being " cir
cumcised in him, and buried with him, and risen with
him," and, in short, partakers of all his victories and
triumphs.

In the text, three benefits are enumerated as con
ferred by him upon his believing people, and which
we propose for our present consideration. If we
were to adhere strictly to the order of time in which
these benefits were procured for us and imparted to
us, we must take the latter clauses of the text first :
but, as this is not necessary, we shall rather notice
them as they stand ; and observe,
I. He has " quickened us when dead"-

The state of the Gentile world fitly represents the
state of every unregenerate man—

[We are dead before God, and doomed to everlasting
death, on account of our sins b — - We are also under

the habitual influence of the most corrupt desires, the mortify
ing of which was signified by the rite of circumcision, and
the indulgence of which characterizes those who are uncir-
cumcised in heart c We have no spiritual life what
ever; nor are we even conscious of our own guilt and corruption ;
so justly may we be said to be altogether "dead in our sins."]

But God has quickened us with, and by, his Son—

[There is a federal relation subsisting between Christ
and his people ; so that when he was circumcised, they were
circumcised ; when he died, they died ; when he rose, they
rose. In all that he did and suffered, he was their repre
sentative, and they had communion with him as members
with their head.

But besides this, they have a vital union with him, so as
actually to receive life and vigour from him, whereby they

rise to newness of lifed — In this restoration to life

they are conformed to his likeness; they come forth from the
grave of sin and corruption, and soar in their affections to the
highest heavens, where from thenceforth their conversation is,
and where they shall have their everlasting abode.]

b Gal. iii. 10. e Tit. iii. 3. Eph. ii. 3. d Gal. ii. 20.

COLOSSIANS, II. 13—15. [2178.

In addition to this benefit,

II. He has cancelled our obligation to punishment —
This he has done in reference to,

1. Past sins—

[The trespasses which we commit in our unregenerate
state are as numerous as the sands upon the sea shore : yet,
on our believing in Christ, they are all forgiven. Whether
they have been more or less heinous, they are all pardoned.
This is not spoken of as a blessing that shall be enjoyed
in the eternal world, but as actually possessed at this time.
God has " cast our sins behind him into the very depths of
the sea e " ]

2. Present infirmities —

[We must not be understood to say that believers have
obtained a licence to commit sin with impunity ; for nothing
can be more contrary to truth : this would make " Christ
himself a minister of sin." But our meaning is this: the
moral law denounces a curse against every one that trans
gresses it even in the smallest point. The ceremonial law
illustrates and confirms those penal sanctions. The very
sacrifices which were the appointed means of expiating sin,
declared that the offerer deserved to die, and that he could not
be saved but by the sufferings and death of an innocent victim.
From hence it appears, that " the hand-writing of ordinances,"
which, in its external obligation, related only to the Jews, did,
in its spiritual and more enlarged sense, declare the state of
all mankind, whether Jews or Gentiles : and in this view it
was equally " against us, and contrary to us."

Now this hand-writing Christ has " blotted out," and, by
" nailing it to his cross," has " taken it out of the way."
There were different ways of cancelling a bond : sometimes it
was blotted out ; and sometimes it was pierced with a nail,
and rendered thereby of no effect. Both these ways, if we
may so speak, has Christ adopted, that we might have the
fullest security that we shall never be dealt with according to
the rigour of the law ; and that the debt we owe on account
of our unhallowed infirmities shall never be required at our
hands.]

A further obligation he has conferred upon us, in

that,

III. He has defeated all our spiritual enemies-
Satan and all his hosts are combined against us —

e Mic. vii. 19.

2178.] TRIUMPHS OF THE CROSS. 213

[They have usurped a power over us, and governed us
with most despotic swayf— — ]

But Christ has completely triumphed over them
upon his cross —

[As a conqueror, he invaded the empire of Satan, and
rescued millions of the human race from his dominion. He
" spoiled the principalities and powers" of hell, and seized as
his prey the souls of which they had so long held an un
disturbed possession e. It was upon his cross that he effected
this: for there it was that he satisfied divine justice ; there it
was he fulfilled and cancelled the obligations of the law ; there
it was that he paid the price of our salvation. " He redeemed
us from the curse of the law, being made a curse for ush."
His triumph was then complete. Like a victorious general
leading in chains the distinguished personages whom the
chance of war had put into his hands, our blessed Lord
exhibited, as it were, to the view of God, of angels, and of
his believing people, the vanquished powers of darkness : " he
made a shew of them openly, triumphing over them upon his
cross." He did not indeed, like earthly conquerors, exult in
victories gained by the sword of others, and at the expense of
their blood : his triumphs were gained by no sword but his,
and with the loss of no blood but his : " His own arm brought
salvation ; and he trod the wine-press of God's wrath alone1."]

INFER—

1. What a wonderful sight is the cross of Christ !

[The eye of sense can behold nothing in it but an instru
ment of punishment, and a person suffering upon it as a
malefactor. But what will the eye of faith behold? It will
discern, not a sufferer, but a conqueror ; not one raised on an
accursed tree, but exalted on a triumphant car : not one
crowned with thorns, but wearing a wreath of victory : not one
nailed and bleeding, but one blotting out with blood, and
cancelling with nails, the bonds that were against his chosen
people : not one himself a spectacle, but exhibiting to view his
vanquished enemies : not the despised Nazarene, but " the
Lord of glory." Strange as it may sound, we affirm, that it
was not Jesus, but the prince of this world that was then
judged k, cast out1, destroyed"1: for it was then that Jesus
" bruised the serpent's head" :" " by death he destroyed him
that had the power of death, that is, the devil, and delivered
them who till that hour had been all their life-time subject to

f Eph. ii. 2. and 2 Tim. ii. 26. « Luke xi. 22. Isai. liii. 12.

h Gal. iii. 13. ' Isai. Ixiii. 3, 5.

k John xvi. 11. l John xii. 31.

ra Heb. ii. 14. " Gen. iii. 15.

214 COLOSSIANS, II. 13—15. [2178.

bondage0." Prostrate before him lay the principalities and
powers of hell. Yes, Satan, it was thy power that was then
broken, thy shame that was then exposed, thy doom that was
then irrevocably sealed. Thou art now an object of our con
tempt ; and the weakest amongst us will set his feet upon thy
neck, and tremble at thee no morep. "Thou art fallen, O
Lucifer, son of the morning ;" " thou art fallen from heaven
like lightning;" and lower still shalt thou fall; for we thy
once infatuated vassals can triumph over thee now ; and thou
shalt " ere long be bruised under our feetq."

Beloved brethren, " turn aside and see this great sight," —
your triumphing Lord, and your despoiled enemies ! Nor
cease to contemplate it, till you are filled with admiration, and
gratitude, and joy.]

2. What folly is it to suffer ourselves to be di
verted from it !

[This is the particular improvement which the Apostle
himself makes of the passage. He had guarded the Colos-
sians against the sceptical pride of philosophers1 ; and he
proceeds to guard them against the self-justifying pride of
Judaizing teachers8. To the one of these the cross of Christ
was a stumbling-block, and to the other foolishness ; but to
those who viewed it aright, it was " the power of God and
the wisdom of God1." Thus at this time we are particularly
in danger of being led away from the simplicity of the Gospel,
either by the conceits of philosophy, falsely so called, or by the
observance of a formal round of duties. But let nothing
draw your attention from the cross of Christ. It is by that
only that you can be quickened : by that only you can be for
given : by that only you can obtain deliverance from the penal
sanction of the law, or victory over the enemies of your salva
tion. When you can find another object, or other principles,
that can effect these things, then we consent that you shall
disregard the cross of Christ. But till then, determine to
know nothing u, trust in nothingx, glory in nothingy, but
Christ, and him crucified.]

0 Heb. ii. 14. and Ps. Ixviii. 18. P Josh. x. 24.
<J Rom. xvi. 20. r ver. 8. • ver. 16.

1 1 Cor. i. 23, 24. u 1 Cor. ii. 2. * Phil. iii. 9.
y Gal. vi. 14.

2179.] THE NATURE AND USE OF THE TYPES. 215

MMCLXXIX.

THE NATURE AND USE OF THE TYPES.

Col. ii. 17. IVTiich are a shadow of things to come; but the
body is of Christ.

MAN is naturally addicted to superstition ; partly
from a consciousness of his needing mercy from God,
and partly from a desire of reconciling himself to God
by some meritorious services of his own. The Jewish
economy had rather a tendency to foster this dispo
sition, inasmuch as it prescribed many rites and cere
monies as means of acceptance with God. But from
these the Gospel has set us free ; and, in so doing,
has introduced a more free and liberal spirit. Never
theless, even under the light of the Gospel, we are
prone to indulge the same servile desires, and to
prefer a yoke of bondage to the freedom of God's
children. Such was the case with many even in the
apostolic age. St. Paul is cautioning the Colossians
against two sorts of teachers, who were endeavouring
to mislead them ; against the advocates for heathen
philosophy3, and against the Judaizing brethren, who
insisted on the observance of the Mosaic ritual b. In
opposition to the latter of these, he bids the Christians
to assert their liberty from the observances of the
ceremonial law, that being, in fact, no more than a
shadow, of which they now possessed the substance.

We shall take occasion from his words to shew,
I. The nature of the types —

The Scripture sets before us several kinds of types—
[Christians are in general but little acquainted with the
types : yet the scripture abounds with them, and mentions
various kinds of them. They may be reduced to three
classes ; natural, historical, and legal. The natural are such
as may be seen in the works of nature (in this view, the crea
tion of the universe is a type of the new creation, which the
regenerate soul experiences through the word and Spirit of
God ;) the historical are such as Moses, Joshua, David, and
others ; and the legal are all the ceremonies of the Jewish law.]

a ver. 8. b ver. 16.

216 COLOSSIANS, II. 17. [2179.

These are shadowy representations of Christ and
his benefits —

[All of them relate to Christ in some view or other ;
either to his person and offices, or to his Church and the
benefits he confers upon it. They are the shadow, whereof
he is the substance : and as a shadow represents, though but
faintly, the image of the substance, so they portray, though in
a very indistinct manner, the character and work of Christ.]

In fact, they were instituted of God for this end —

[The paschal feast, with all its attendant observances, was
not merely commemorative of a deliverance that was past : it
was to shadow forth an infinitely greater deliverance that was
to come ; as St. Paul says, " Christ our Passover is sacrificed
for us : therefore let us keep the feast, not with old leaven,
but with the unleavened bread of sincerity and truth0." In
like manner, we are told, that all the ordinances relative to
the priestly office " served unto the example and shadow of
heavenly things, as Moses was admonished of God when he
was about to make the tabernacle : For, see, saith he, that
thou make all things according to the pattern shewn to thee
in the mount d." The Law was the shadow; the Gospel the
substance : the Law was the model ; and the Gospel the
edifice erected in perfect accordance with ite.]

The text, in connexion with the context, leads us
further to declare,

II. Their use —

God would not have appointed them, if they had
not been beneficial to his Church. But with respect
to the Jewish and the Christian Church, we shall, as
they subserved different purposes, notice their use to
each :

1. To the Jews —

c Heb. viii. 5. 1 Cor. v. 7, 8. d Heb. viii. 5.

e We are not at liberty to consider every common similitude as a
type, or to launch into the boundless ocean of conjecture : in some
instances indeed observations drawn from analogy may be almost as
convincing as the declarations of God himself: but it is safest to
adhere to those points which Scripture has determined for us : in
them we are in no danger of erring, and therefore can speak with
precision and authority. Nor should we ever forget, that, as those
things alone are sacraments to us which God has appointed to be so,
so those things alone were types to the Jewish church, which God in
stituted for that express purpose.

2179.] THE NATURE AND USE OF THE TYPES. 217

[The types served to shew them what sort of a person their
Messiah should be : he was to be a Prophet, like unto Moses,
a Priest, like Aaron, a King, like David. He was to be a
suffering no less than a reigning Messiah. They further kept
up the expectation of him in the world. The first promise had
been nearly forgotten ; and most probably the repetition of it
would have made but a transient impression : but the mul
titude of observances, daily repeated, and continually directing
the eyes of the worshippers to him, could not fail of exciting
a general and increasing expectation of his advent. They
moreover led the people to exercise faith on him. Every in
telligent worshipper must see that the blood of bulls and of
goats could not take away sin ; and therefore (as we are sure
Abraham, David, and others did) the devout Jews must look
through the ordinances to Christ, and rely on him who was to
come, just as we rely on him who is come.]

•2 To us—

[The types are of signal use to us, in that they testify of
Christ as the person promised from the foundation of the world,
and prefigured in the whole of the Mosaic ritual. When we
compare the account of Christ in the Neiv Testament with the
various ordinances of the Old, we see how impossible it was
that such a coincidence of character should ever happen, but
by the express ordination and appointment of God. But they
are of further use to us also, in that they wonderfully illustrate
the fulness and excellency of Christ. As there are myriads of
stars, yet all of them together are no more than a taper in
comparison of the sun ; so all the typical exhibitions of Christ
are but a shadow in comparison of him : and " though they are
exceeding glorious in themselves, yet have they no glory by
reason of the glory that excellethf." To this effect the Apostle
says, " If the blood of bulls and of goats, and the ashes of an
heifer sanctifieth to the purifying of the flesh, hoiv much more
shall the blood of Christ, who through the eternal Spirit offered
himself without spot to God, purge your conscience from dead
works to serve the living Godg!" This is the view which we
are to take of the types, this the improvement we are to make
of them. We could not have formed any adequate idea of
Christ's work and offices, if we had not been assisted by the
typical institutions : these serve to embody our notions, and to
make them, like a picture, visible to the eyes of men, and
therefore intelligible to the meanest capacity : whereas, if we
could not thus invest them, as it were, with matter, we could
only offer to our hearers some abstract ideas, which, after all,
would convey but little meaning, and leave no abiding im
pression.]

f 2 Cor. iii. 9—11. g Heb. ix. 13, 14.

218 COLOSSIANS, II. 19. [2180.

INFER —

1. How great are the privileges of the Christian
Church !

[The Jews were oppressed with a yoke of ceremonies,
which they were not able to bear — the import of which they
could very faintly discern — and the observance of which yielded
no permanent satisfaction to their consciences11: but we are
freed from that yoke, and enjoy a dispensation of light, and

liberty Let us be thankful for our privilege, and

" stand fast in the liberty wherewith Christ has made us free."]

2. What spirituality of mind should we possess J

[Our superior privileges doubtless demand a correspondent
pre-eminence in our spirit and conduct. If we are " no longer
servants but sons," we ought to manifest a filial affection
towards God, and a delight in his service. But do not many
of the pious Jews reproach us ? O let us walk worthy of our
high vocation, and shew forth the praises of him who has called
us out of darkness into his marvellous light'.]

* Heb. x. 1, 2. i 1 Pet. ii. 9.

MMCLXXX.

HOLDING THE HEAD.

Col. ii. 19. Not holding the Head, from which all the body by
joints and bands having nourishment ministered, and knit
together, increaseth with the increase of God.

WHILST the Apostles were yet in the full exercise
of their ministry, all manner of heresies sprang up in
the Church. The Jewish converts brought with them
their partiality for the Mosaic ritual, and insisted
on the continued observance of it : and the heathen
converts introduced the dogmas of their philosophy ;
on which they insisted, as rendering Christianity
more conformable with the sentiments to which they
had been accustomed. Hence the Apostle Paul, in
the chapter before us, repeatedly cautioned the
Colossian saints against both the one and the other
of these heretical deceivers. " Beware," says he,
" lest any man spoil you through philosophy and vain
deceit, after the tradition of men, after the rudiments

2180. J HOLDING THE HEAD. 219

of the world, and not after Christ3." Again, " Let
no man judge you in meat, or in drink, or in respect
of an holy-day, or of the new moon, or of the Sab
bath-days ; which are a shadow of things to come :
but the body is of Christ b." And then, in reference
to both the characters, he says, " Let no man beguile
you of your reward, in a voluntary humility, and
worshipping of angels, intruding into those things
which he hath not seen, vainly puffed up by his
fleshly mind, and not holding the Head." It seems
that some of the Jewish converts were inclined to
rely on angels, as their mediators with God ; for God
having employed them in the dispensation of his law,
they thought it probable that he would make use of
them as his instruments also in communicating the
blessings of the Gospel. With the heathen converts,
the idea of an intermediate kind of deity was quite
familiar ; and, consequently, coalescing easily with
the Jewish teachers in their veneration of angels,
they formed, in the Church, a party, which it required
all the zeal and authority of the Apostle to suppress.
It was to counteract their influence that the Apostle
suggested, in the words of my text,

I. A solemn caution not to depart from Christ-
It is here taken for granted, that Christians are all
united to Christ by faith, as their living Head. But
the Apostle declared, that the persons who were thus
endeavouring to subvert the faith of the Colossians
did not hold Christ as their Head ; and that to em
brace their sentiments would, in effect, be to re
nounce Christ. And

This was true with respect to them at that time —

[To worship angels, and employ them as mediators with
God, was indeed proposed under an idea of " humility;" since
it was supposed, that it would be presumptuous in man to
apply directly to God, except through the intervention of
some creatures of a higher stamp and order ; but if they came
to him through them as their mediators, they could not then
fail of obtaining the Divine favour. But, whilst this was

a ver. 8. b ver. 16, 17.

220 COLOSSI ANS, II. 19. [2180.

recommended as an indication of humility, it proceeded, in
fact, from nothing but pride : for, by " intruding into things
which they had not seen," and presuming to go beyond what
God had revealed, they shewed that they were " vainly puffed
up by their fleshly mind." And, in recommending the adop
tion of these sentiments, they did eventually " rob men of
their reward," instead of securing it to them by any addi
tional bonds. In truth, they did not themselves " hold fast
the Head," the Lord Jesus Christ ; and, so far as they pre
vailed, they actually severed persons from Christ ; and thereby
ruined their immortal souls.]

And it is equally true with respect to many at this
time —

[The whole Romish Church sanctions the worshipping
both of saints and angels : and, not content with having
Christ as their mediator, they make use of the Virgin Mary
as their intercessor ; and place as much confidence in her, as
in the Lord Jesus Christ himself. Need I say, what is the
origin of this, or what its effect will be ? It is recommended
under a pretence of " humility :" but it is the offspring of
pride and carnality ; it is recommended in order to secure the
reward of heaven ; but it beguiles of that reward all who em
brace so fatal a system.

And what are they better, who require some internal quali
fications in us, as a warrant for us to apply to Christ ? The
Papists commend new mediators to us, in order to our obtaining
of acceptance with Christ ; and these other deceivers require
new qualifications in us for the same end. And these, no less
than the former, go beyond the Scriptures, requiring of us
what God himself has never required. All the qualification
which God requires for our approach to Christ is, that we
thirst after him, and be willing to accept his proffered bene
fits : "If any man thirst, let him come unto me and drink :"
and " Whosoever will, let him come and take of the water of
life freely." The substitution of any other terms, whatever
men may pretend, is the fruit of pride : for it is an avowal, that
we look for mercy at his hand as the reward of some kind
or degree of goodness in ourselves ; and, in effect, it transfers
a portion at least of his glory to ourselves. It denies the
entire freeness of divine grace, and makes salvation in part to
be of works. The consequence of this will be, that all who are
thus led to renounce their hold of Christ, must perish. They
are beguiled of their reward, and betrayed to their everlasting
ruin.]

To this solemn caution is annexed,
II. A most urgent reason for adhering to him — -

2180.] HOLDING THE HEAD.

It is by union with the Lord Jesus Christ that the
whole Church subsists—

[There is the same union betwixt Christ and his Church
as there is betwixt the head and members of the natural
body. From the head the vital spirits may be said to flow
throughout the whole body : nourishing every part, diffusing
strength throughout the whole system, and combining all the
members, so as to call forth and concentrate their respective
offices for the good of the whole. Thus it is that all the
members of Christ's mystical body receive life and strength
from him : all are fitted for the discharge of their several
duties : all are made to possess one common interest, and to
act for one common end. There is not one life in the head,
and another in the members : it is one life that pervades them
all : and this, too, in the mystical body of Christ, no less than
in our own natural body. It is " not u'e that live, but Christ
that liveth in usc:" yea, " Christ himself is our lifed :" and by
his continued agency within us, we " increase with the increase
of God."

What then must be the event, if we be cut off from him ?
We perish of necessity, as the members when severed from the
head. Is this, then, no reason why we should guard against
the introduction of error, especially of such errors as will have
the effect of separating us from him ?

But we may further observe, that,]

It is by union with Christ that the whole work of
grace is carried on in the soul of every believer —

[As there is " a body of sin, called the old man," in us
by nature, so is there " a new man " in us by grace : and all
the different graces, of which this new man consists, are nou
rished by the same divine principle ; and either decline or
grow together, according as this is communicated to us, or
withheld. A man may have in his natural body a greater
measure of force and vigour in some one organ or member
than in others : the eye, the ear, the hand, the foot, may
possess some appropriate and distinguished excellence : but,
whatever affects the system generally, must affect the body in
every part, and produce a corresponding diminution or increase
of its powers. Now, if our connexion with the Lord Jesus
Christ is kept close, and our communications from him abound,
we shall have all our graces lively, and vigorous, and active :
but if there be any thing to intercept the communications of
his grace, every grace will languish and decay.

Say, then, whether in this view also we are not concerned

c Gal. ii. 20. d Col. iii. 4.

222 COLOSSIANS, II. 19. [2180.

with all care and diligence to "hold fast the Head?" Whether
we consider the interests of the Church collectively, or the
welfare of every individual believer, there does appear a neces
sity to watch against any interruption of our union with Christ,
and to seek from him incessant supplies of grace and strength:
for " through him we can do all things e ;" but " without him
we can do nothing f."j

BEHOLD from hence,

1. How wonderfully simple is the Gospel of Christ!

[If we enter into the deep mysteries of religion in an
abstract way, the wisest and most acute are soon out of their
depth : but if we take them as represented by Scripture
images, the weakest and most ignorant Christian has as clear
a conception of them as the most learned in the universe. The
connexion between the head and the body, and the depen
dence of the members on the head, may be more scientifically
described by a learned man ; but they are not a whit more
justly apprehended by him, than by the poorest of mankind.
Yet does this image contain the whole of vital Christianity ;
which consists in this one thing, " a life of faith on the Son of
God, as having loved us, and given himself for us." Beloved
brethren, take with you this image: conceive of the Lord
Jesus Christ as your head, from whom all vital influence pro
ceeds. Look to him for a communication of that influence to
your soul. Bear in mind, that, except as aided by power
from him, you can do no more than your members could if
separated from your head. Remember, that as every member
of your body is alike under the influence of your head, so must
every disposition of your soul be under the controul and influ
ence of Christ : and, as there is no schism in the body, no
member affecting independence, or living regardless of the
head, so let there be no want of attention to any individual
grace ; but go to Him for a supply of all, that all may be
strengthened, and that you may grow up in all things into
Christ, your living head. Let your wisdom, your righteous
ness, your sanctification, your complete redemption, be all
viewed as in him, and all be derived continually from him, ac
cording to the measure of the gift which he sees fit to impart.]

2. The danger of departing from it in the least
degree —

[The persons who proposed the worshipping of angels did
not mean to renounce Christ ; and had they been told that
their conceit was in reality a separation of themselves from
him, they would have denied that any such consequences could

e Phil. iv. 13. f John xv. 5.

2181.] A MOTIVE TO HEAVENLY-MINDEDNESS. 223

follow. And so it is when persons are looking for some good
ness of their own whereon to found their hope, or to warrant
their application to Christ ; they have as little idea of the evil
which they commit, or of the consequences that must ensue.
But remember, that self must be altogether renounced ; must
be renounced by us, as much as it must by the fallen angels,
if salvation were at this moment offered to them. All that we
ever can have, is in Christ : it is treasured up in him for our use,
and must be received from him. There is not any thing which
must not be " received out of his fulness :" and, if you will
not come to him for it, you must inevitably and eternally
perish. He is a jealous God : he will not admit of rivals : he
will not endure that his glory should in any respect or degree
be given to another. Whatever, therefore, any man may
pretend, or whatever specious appearance any sentiment may
assume, whether of superior wisdom, or deeper humility, or
more ardent zeal, admit nothing, for one moment, that may
interfere with the honour of the Lord Jesus: but be contented
to receive all from him, to depend altogether upon him, and
to give him the glory of all that you either receive or do. In
a word, be to him what your members are to your head. This
idea is extremely simple. Suffer nothing to set it aside, or to
interfere with it. Carry it into effect in your daily life and
conversation: and fear not, but that if you glorify him in this
world, you shall be glorified with him in the world above.]

MMCLXXXI.

OUR RESURRECTION WITH CHRIST A MOTIVE TO HEAVENLY-
MINDEDNESS.

Col. iii. 1. If ye then be risen with Christ, seek those things
which are above, where Christ sittcth on the right hand of
God.

ONE of the most distinguished peculiarities of our
holy religion is, that it suggests entirely new motives
to action. The inducements which reason could
offer, were (as all antiquity proves) altogether weak
and inefficient — - Those alone which Christianity

proposes are capable of restraining the passions of
men, and of regulating their conduct. Beg of God
then that you may feel the power of his word, whilst
I set before you,

I. The duty here inculcated—

224 COLOSSIANS, III. 1. [2181.

I by no means must be understood as intimating,
that we are at liberty to neglect our earthly concerns.
Circumstanced as we are, we must of necessity devote
much time and labour to the pursuit of worldly
things : and, if we neglected them, we should offend
against the order of Divine Providence, who has said
in reference to them, " Six days shalt thou labour."
But

" The things which are above" are most worthy of
our pursuit—

[Amongst these we must number the favour of our offended
God, the manifestations of his love to our souls, the attainment
of his image, and the possession of his glory.

Which of these things can be dispensed with ? or

which can be attained by a mere inactive wish, or by a formal

and faint endeavour ? These things, in point of value

and importance, as far excel all earthly things, as the splendour
of the meridian sun eclipses the faint radiance of the glow
worm.]

These therefore we are to seek with our whole
hearts—

[They are to have the first place in our esteem, and to be
sought with a diligence proportioned to their value3. Seeking
only will not suffice ; we must strive to enter in at the strait
gate ; for we are told that " many shall seek, and not be ableb."
" The kingdom of heaven must be taken by violence c," even by
the holy violence of faith and prayer. The things above must
be sought with the same constancy and zeal as are employed
by the world in the pursuit of things below. Worldly men are
never weary in the pursuit of their objects. From the earliest
dawn to the very hour when they retire to rest, their appetite
for earthly things continues ; nor, whatever they may attain,
are they ever satisfied. Their energies may be enfeebled by
labour ; but their taste is still the same : they savour the things
which pertain to time and sense d,— rthem constantly, them su
premely, them only. Now this is the way in which we should
" seek the things that are above :" and, in comparison of these,
all earthly things should be to us as dung and dross. Even life
itself should be of no value, if by sacrificing it our eternal
interests may be improved6.]

If this appear " an hard saying," attend while I lay
before you,

a Matt. vi. 33. b Luke xiii. 24. ' Matt. xi. 12.

d Rom. viii. 5. e Luke xiv. 20, 27. 33.

2181.] A MOTIVE TO HEAVENLY-MINDEDNEaS. 225

II. The considerations with which it is enforced—
The Apostle urges upon us our duty on the ground

of consistency. Mark,
1. Your professions—

[The word " If" does not express any doubt in the
Apostle's mind, but imports an acknowledged fact, viz. that the
Christian is risen with Christ. It is the same as if he had said,
" Since ye are risen with Christ." Now every Christian is
risen with Christ both federally, and spiritually. Christ is his
federal Head and Representative : and all that He experienced,
we experienced in him. Was he circumcised when a child ?
Was he at the close of life crucified, dead, and buried ? Did
he rise, and ascend to heaven? And is he now sitting at the
right hand of God? In the whole of this we had, not an
interest only, but a direct participation f. Exactly as we died
in Adam, partaking, as it were, with him in the sin which, as
our head and representative, he committed, so all which Christ
did and suffered is imputed to us, as though we had ourselves
done and suffered it in him8. Spiritually also are we risen
in Christ. All that he did and suffered is, if I may so speak,
accomplished personally in every one of us, his corporeal acts
and sufferings being the model of what we experience in our
souls. This is by St. Paul stated with great accuracy. In his
prayer for the Ephesian Church, he desires that they may
" know what is the exceeding greatness of God's power in all
his believing people, according to the working of his mighty
power, which he wrought in Christ, when he raised him from
the dead, and set him at his own right hand in the heavenly
places." And then he marks distinctly and separately the
work which God accomplishes in his people, quickening them
from the dead, raising them up to newness of life, and setting
them together in heavenly places in Christ Jesus'1."

Now then I ask, Is not this what as Christians you profess?
Do you not profess to be thus risen with Christ, interested in
all that he did and suffered for you, and bound to be conformed
to him in the whole of this his mediatorial work and office.
You do profess it, whether you intend it or not. And this
profession binds you to an entire devotedness of heart and life
to God. You must of necessity " thus judge, that if One died
for all, then were all dead; and that he died for all, that they
who live should not henceforth live unto themselves, bitt unto
him who died for them, and rose again1"

But you shall see this on authority that cannot be disputed,
and actually urged in the very way suggested by my text.

f Col. ii. 10—12. R 1 Cor. xv. 22. 2 Cor. v. 21.

h Eph. i. 19, 20. with ii. 4—0. ' 2 C'or. v. 14, 15.
vol.. xviii. Q

COLOSSIANS, TIL 1. [2181.

" What shall we say then ; Shall we continue in sin that
grace may abound ? God forbid. How shall we that are dead
to sin (as we all profess to be) live any longer therein ? Know
ye not, that as many of us as were baptized into Jesus Christ,
were baptized into his death ? Therefore we are buried with
him by baptism into death ; that like as Christ was raised from
the dead by the glory of the Father, even so ive also should walk
in neivness of life k."

The point then is proved. CONSISTENCY requires that you
should seek primarily and with your whole hearts the things
above.

If yet you entertain a doubt of this, I ask you, what judg
ment you yourselves pass on a carnal, sensual, worldly-minded
professor of religion? Do you not condemn him as incon
sistent? Then in so doing you pass judgment on yourselves.]

2. Your expectations—

[The words, " Where Christ sitteth at the right hand of
God," are not added casually and without design : they give
exceeding great weight and emphasis to all that precedes.
These words express the expectations of the Christian, as the
former do his professions. " Christ is at the right hand of
God," the seat of honour and of power. But he is not there
as a mere individual for his own happiness only. He is there
prosecuting still the work which he began on earth, and in
which we are as much interested as we are in what he did and
suffered here below. We look to him to afford us all needful
aid by the constant supplies of his Spirit and grace1." We look
to him to obtain for us the acceptance of our poor imperfect
services"1. We look to him to come again and take us in due
season to a full participation of all the glory which he himself
possesses". But in which of these shall we succeed, if we do
not live to him ? If we were to tell you, that a worldly and
carnal life was the way to obtain these blessings, would you
not cry out against us as " blind leaders of the blind ? " Then
behold what your expectations are, and how powerfully they
proclaim and enforce your duties. If " your faith and hope
depend altogether upon the exaltation of Christ to the right
hand of God0," your duty must of necessity be to look to him
continually, that you may receive out of his fulness all that
your necessities require.]

And now SEE,

1 . How few real Christians there are upon earth —

k Rom. vi. 1—11. i John xvi. 7— 11. 2 Cor. xii. 8, 9.

m 1 Pet. ii. f>. n J0hn xvi. 23. and xvii.24. and Rev. iii.21.

0 1 Pet. i. 21.

2182.] HEAVEXLY-MINDEDXESS. 227

[If they were Christians who were conformed to Christ in
his entombed state, and who sought only the things below,
there would be no lack of them in every place : but if those
only be Christians who in heart and life are risen with Christ,
and who seek only the things above, then are they few indeed.
Brethren, try yourselves by these marks, and you shall soon
find your real character before God — - But know ye this

of a truth, that, whatever you may think to the contrary, they
only who live to Christ in this world, shall ever live with him
in the world to come.]

2. How blessed are they who are Christians in
deed —

[Being risen with Christ, their lives are hid with Christ in
God, beyond the reach of men or devils1'. While they are
engaged in heavenly pm-suits, they may enjoy the security
which God has ordained for them. Oppositions, indeed, and
difficulties they must expect; but Christ will not lose one
member of his mystical body. He derides the vain attempts
of his enemies and ours. We too may defy the confederate
powers of earth and hellq: for, however they may obtain a
temporary triumph, their efforts shall terminate in their own
confusion. With Christ we shall rise victorious; and " when
he who is our life shall appear, then shall we also appear with
him in glory r."]

i' ver. 3. •» Rom. viii. 33, 31. r ver. 4.

MMCLXXXII.

HEAVENLY-MINDEDNESS.

Col. iii. 2. Set your affections on things above, not on things
on the earth,

IT seems harsh and paradoxical, to say that Chris
tianity is very imperfectly understood amongst us.
Respecting its mysterious doctrines, perhaps, the
allegation would be admitted without difficulty : but
respecting its precepts, scarcely any one would sus
pect that the observation could have any foundation
in truth. But it is to the preceptive part especially
that I intend the remark to be applied : and I think
that, before I have closed my present subject, the
greater part of you will agree with me, that the sen
timent is just. The morality of Christians in general

228 COLOSSIANS, III. 2. [2182.

goes only to the conduct of men so far as it is visible
to those around us : but the Christian code extends
to the inmost feelings of the soul ; and requires a
conformity to the Saviour himself, not only in the
dispositions of his mind whilst he sojourned upon
earth, but in the change wrought upon him in his
exaltation to heaven : it requires us to be dead to
sin as truly as ever he died for sin ; and to live as
truly and entirely to God as he did, and yet does, in
his risen state in glory. The precept which you
have just heard will fitly illustrate this truth. I will
endeavour to mark,
I. Its import —

Directions in Scripture are often put in a way of
contrast, when they are to be understood only in a
way of comparison. Such, for instance, is the decla
ration, " I will have mercy, and not sacrifice." We
are not to understand that passage as prohibiting
sacrifices, which had been expressly enjoined, and
were yet of necessity to be offered ; but only as ex
pressing an approbation of acts of mercy, even though
they should supersede the observance of some posi
tive injunction. When our Lord says, " Labour not
for the meat that perisheth,, but for the meat that
endureth unto everlasting life," he must not be un
derstood as discouraging an attention to worldly
business : for God has authoritatively commanded,
" Six days shalt thou labour." It is in a comparative
sense only that his words must be understood : and
in the same manner must we interpret also the words
before us. Mark,

1. The things here contrasted—

[" The things which are on earth" are those which relate
to this present life. Even intellectual pursuits must be in
cluded, no less than the pleasures, or riches, or honours, of the
world. On the other hand, by " the things which are above,"
we must understand every thing relating to the soul, its first
acceptance with God, its progressive restoration to the Divine
image, and its final possession of the heavenly glory. The
latter of these we are to pursue, if not exclusively, yet su
premely, so as to shew that they have no rival whatever in our
souls.

2182.] HEAVENLY-MINDEDNESS. 229

The term here translated " Set your affections on things
above," is more literally rendered, in the margin, " Mind the
things that are above." The term imports, not an exercise of
the intellectual powers only, but also of the will and the
affections ; and such an exercise of them as demonstrates the
supreme attachment of the soul. Perhaps it was on this
account that our translators preferred the translation ; which,
though less proper in itself, more exactly conveyed the sense
to those who were unacquainted with the original. But, not
to separate the words, let us take them in their collective
import ; and consider,]

2. The precept relating to them—

[I have said, that all concern about earthly things is not
forbidden: on the contrary, there are many things which
require an ardour and intensity in the pursuit, and cannot be
attained without. But they must not engage the affections of
the soul ; they must not be permitted to stand in competition
with heaven and heavenly things. In comparison with the
knowledge of Christ, all that the world contains must be in
our eyes no better than " dung and dross." The favour of an
offended God — — the grace of our Lord Jesus Christ in
all its sanctifying operations— —the witness of the Holy
Spirit testifying of our adoption into his family, and of our
interest in Christ — — and, finally, the eternal possession
of his glory — - What deserves to be sought after, like

these? What will bear any comparison with these ? These,
then, are to occupy our supreme regard ; and every thing else
must give way to them. Earthly satisfactions of any kind, if
they stand in competition with them, must all be sacrificed
without hesitation and without regret. So permanent must
be the ascendency of these things in our minds, that no labour
for them shall appear too great, and no suffering too intense.
In comparison of them, even life itself must be of no value in
our eyes, and the whole world be only as the small dust upon
the balance.]

This precept does indeed appear to impose a duty
that is quite impracticable : but, to shew that it de
serves our most attentive regards, I will display,
II. Its reasonableness —

Let us take a more distinct survey of the two
different objects which are here contrasted ; and the
preference required in behalf of heavenly things will
be found precisely such as it becomes us to manifest.
For,

1. Thev are more excellent in themselves —

230 COLOSSI ANS, III. 2. [2182.

[What is there truly valuable in the things of this world ?
They have no intrinsic worth : they are only good as being
high in the estimation of men : an angel would disregard them
all, as much as we should the dirt under our feet. Crowns,
kingdoms, empires, what are they all, but the baubles of
children, which a man in his senses would despise? Beyond
food and raiment there is nothing worth a thought : and they
derive their value, not from any thing in themselves, but from
the necessities of our nature, which render them important in
our eyes. But is there nothing real in the favour of God, the
grace of Christ, the witness of the Spirit, and the glory of
heaven? Yes, verily: these elevate our nature, and ennoble
it, and raise it to its primitive perfection and blessedness.
These things the highest angel in heaven cannot but approve ;
yea, he must account them as objects on which it is impossible
to bestow too great, or too undivided, an attention.]

2. They are more satisfactory to our minds —

[They who possess the most of this world are the very
persons who most feel the emptiness and vanity of it all. Go
to those who have attained all that their hearts could desire,
and ask them whether they have not grasped a shadow? A
name, a title, a ribbon of distinction, what contemptible things,
in comparison of those which belong to the soul ! Who that
possesses them does not feel an aching void in his bosom,
unless with them he possesses also the favour of God ? " In
the midst of his sufficiency, he is in straits." But the bless
ings of which we have before spoken, are solid ; and the per
son who enjoys them, possesses rest in his soul. " Having
drunk of the living waters, he thirsts no more " for any thing
besides.]

3. They are more conducive to our happiness—

[Are the rich and great happier than other people? Not
a wit. A Lazarus, with God's love shed abroad in his heart,
is happier than the Rich Man amongst all his banquets.
Search the Scriptures, and see whether those who have
revelled most in their wealth, and drunk most deeply of the
cup of pleasure, have not pronounced it all, not merely vanity,
but vexation of spirit also? But look at the possessors of
spiritual good : take them in their lowest state ; view them
poor, and weeping, and mourning, and hungering and thirsting
after degrees of holiness unattained : what says the Scripture
respecting them? What? Our Saviour himself declares them
"blessed," " blessed," " blessed," " blessed." If, like Paul and
Silas, they are reduced to the most pitiable condition that can
be conceived, they have ample ground for the most exalted
joy : and even in martyrdom itself they have no cause for any
thing but self-congratulation, thanksgiving, and praise.]

2182.] HEAVENLY-MINDEDNESS. 231

4. They are more easily to be attained—
[Multitudes, however much they were to labour, could

never gain earthly distinction : and multitudes who do labour
for it with a reasonable hope of success, are left a prey to the
most painful disappointments. But who that has the heart of
a man is incapable of acquiring heavenly blessings? or who
ever failed in attaining them, provided he only sought them
in humility and faith? Methinks this is one of the chief
excellencies of spiritual things, that they are open alike to
all, and never are sought in vain. Of them, in all their ful
ness, we may say, " Every one that asketh receiveth ; and he
that seeketh, findeth : and to him that knocketh, it shall be
opened."]

5. They are more lasting—

[Let a man possess the whole world ; how long shall he
retain it? Every moment his happiness is drawing nearer to
a close : no sooner is the breath departed from his body, than
he surrenders it all to some new possessor, who shall, like
him also, retain it but a little time : for " we can carry
nothing away with us when we die :" we came naked into the
world, and naked must we depart from it. But is it thus with
the man who has sought his happiness in God ? No, verily :
" he has treasures in heaven ;" and at death he goes to the full
possession of them. His happiness, instead of being termi
nated at death, is then consummated : he then, as it were,
comes of age, and enters on the full possession of " his inherit
ance, which is incorruptible and undefiled, and fadeth not
away, reserved in heaven for him."

And now let me ask, Is it unreasonable that these things
should occupy your minds, in preference to the vanities of
time and sense ? these things, which are so excellent in them
selves, so satisfactory to us, so conducive to our happiness, so
certain to be attained, and so lasting in the enjoyment?
Surely the poor empty vanities of time and sense cannot, for a
moment, stand in competition with these ; nor do they deserve
so much as a thought, in comparison of them.]

Let me now COMMEND this precept to you,
1. As a test to try your character—

[In this view it is particularly set before us by St. Paul:
" They that are of the flesh, do mind the things after the flesh ;
but they that are after the Spirit, the things of the Spirit*."
Now, here the very same term is used as in our text: and it
forms a line of distinction between the carnal and the spiritual
man, between " him who is in a state of death, and him who

a Rom. viii. 5.

COLOSSIANS, III. 3, 4. [2183.

is in the enjoyment of life and peaceV It may be thought,
indeed, that the adoption of evangelical sentiments, and the
making an open profession of piety, will supersede this test :
but nothing can ever set it aside. The Philippian converts
judged that they were in a state of acceptance with God,
because they professed faith in Christ: but, respecting many
of them, St. Paul said, " Many walk, of whom I have told you
often, and tell you now even weeping, that they are the ene
mies of the cross of Christ, whose end is destruction :" and
then, assigning the reasons for his judgment, he combines
with other things this charge; "They mind earthly things0."
I call every one of you, then, to try yourselves by this infal
lible mark. It is a point easily ascertained. You need only
examine your lives from day to day ; and see what it is that
interests you most, and forms the leading objects of your pur
suit. You may be deeply engaged about earthly things, and
yet be right in the sight of God, provided heavenly things
be regarded by you with supreme and paramount affection.
Bring then, I pray you, this matter to a trial ; and never cease
to implore of God that spiritual discernment which He alone
can give, and that uprightness of heart which is indispensable
to the forming of a right judgment.]

2. As a rule, to regulate your conduct —

[Verily, this must distinguish every child of God: though
in the world, we must not be of it : " our conversation must

be in heaven." This is our duty our honour

our happiness our security There is no

standing still in religion. If we advance not, we recede. Be
not contented to rest in a low state, but " press forward for
the highest attainments in holiness ; forgetting all that is be
hind, and reaching forward to that which is before, till you
have fully attained the prize of your high calling."]

b Rom. viii. 5. c Phil. iii. 18, 19.

MMCLXXXIII.

THE EXALTED STATE OF A CHRISTIAN.

Col. iii. 3, 4. Ye are dead, and your life is hid with Christ in
God. When Christ, who is our life, shall appear, then shall
ye also appear with him in glory.

INNUMERABLE are the advantages which reve
lation gives us over the heathen philosophers : for,
•whilst it discovers to us a much sublimer rule of con
duct than they were able to devise, it affords motives

2183.] EXALTED STATE OF A CHRISTIAN.

sufficient to incline us to duty, and teaches us where
to obtain strength for the performance of it. The
duty it enjoins is nothing less than a supreme delight
in heavenly things : but at the same time it animates
us by the consideration of the privileges \ve enjoy
and the prospects we have in view. What the Chris
tian possesses in these respects may be seen in the
words before us : in which we notice,

I. His exalted state—

The Christian is a paradox ; being both dead and
living at the same time. He is " dead"-

[Once he was alive wholly and entirely to legal hopes and
carnal enjoyments : but now is dead to both. He now sees
that he has no righteousness of his own for his justification
before God, and no strength of his own for the fulfilment of
God's holy will : he therefore renounces all dependence
on himself, and seeks righteousness and strength in Christ
alonea —

As for the enjoyment of the things of time and sense, he
has the same capacity for it as ever; but he has lost his incli
nation for it, and no longer seeks his happiness in it. He
feels the emptiness and vanity of all sublunary good : and,
whilst he is thankful for the portion of it that is committed to
him, he regards the whole world as an object that is crucified,
and is himself crucified unto itb ]

Yet is he alive in a far higher sense than ever he
was before—

[He has in Christ a " life," whereby he is enabled to
live unto his God, and to walk in the paths of holiness and
peace — - This life is " hid with Christ in God ;" so that,

whilst the world seeth it not, Satan is not able to destroy it.
"W lien Adam had life, so to speak, in his own possession, his
great adversary prevailed over him and slew him : the believer
therefore is placed beyond the reach of Satan's efforts, and has
his life treasured up in heaven, whither Satan has no access,

and in God, over whom he can have no power Indeed

Christ himself liveth in the believer0, and is " his very
life." What the soul is to the body, that is Christ to the
believer's soul, acting in all its faculties, and operating in all
its energies— —And hence the believer, however dead he

is in himself, is enabled to live in a way that, no other creature
in the universe can live.]

3 Isai. xlv. !M. b Gal. vi. M. c Gal. ii. 20.

234 COLOSSIANS, III. 3, 4. [2183.

But the believer must be yet further viewed by us
in,
II. His glorious expectations —

The Saviour, though once as unknown by the
world as they, and still more despised, shall one day
appear again in glory —

[The time is fast approaching, when he shall descend from
heaven in his own glory, and in the glory of his Father and
his holy angels. Whilst he was upon earth, his glory was, for
the most part, veiled. A little of it shined forth on Mount
Tabor ; and his own more immediate followers " beheld some
what of his glory, as the glory of the only-begotten of the
Father." But " the world knew him not :" " the darkness
could not apprehend his light :" but in the day of judgment
his appearance will be such as becomes his august character, so
that he will be equally acknowledged by all, whether friends
or enemies, as " King of kings and Lord of lords " ]

Then will the whole assembly of believers appear
with him in glory —

[They will be gathered from every quarter of the globe
" to meet their Lord in the air," every one of them with
" bodies like unto his glorious body," and souls like unto his
glorified soul : for they will be altogether " like him, when
they shall see him as he isd." They will then appear as
monuments of his grace, as trophies of his victory, as heirs of
his glory. Truly he will be admired and glorified in them,
when it shall be seen what sovereignty he has exercised in the
choice of them, and what power he has put forth for their
salvation6. It will then be seen, not that they triumphed, but
that he triumphed for them, (upon his crossf,) and over them,
(by his converting grace g,) and in them, by the sanctifying
efficacy of his Word and Spirith — — Then will they be
seated with him upon his throne, and as "joint-heirs with
him " be partakers of his kingdom for evermore ]

Of this the present state of their souls justifies an
assured expectation —

[The connexion between the two parts of my text must
on no account be overlooked. Both " the death " of " the
saints, and " their life" warrant an assurance, that they shall
reign with Christ in glory. Who can hurt the soul of one
that is dead ? So neither can any one destroy a soul that is

o 1 John iii. 2. e 2 Thess. i. 10. f Col. i. 15.

s Ps xlv. 5. 2 Cor. x. 5. h John x. 28.

2183.1 EXALTED STATE OF A CHRISTIAN. 235

" dead to sin :" in both cases, the soul is hid with Christ in
God. Again, when our life was committed to the keeping of
the first Adam, he, though perfect, and in Paradise, suffered
it to be wrested from him by the subtilty of Satan. To pre
vent a recurrence of such a calamity, our renewed life is not
committed to our own care, but is treasured up in the second
Adam', and is hid with Christ in God, out of the reach
of any enemy. Who then shall prevail against us ? Not all
the powers of earth or hell shall effect our ruin : " our life
being hid with Christ in God," we are placed beyond the reach
of evil ; and therefore may be sure, that when he shall appear
again to judge the world, we also shall appear with him in
glory. This seems to be the true import of the passage ; and
nothing less than this will adequately convey to our minds
the security and blessedness of a believing soul — — ]

ADDRESS —

1. Let believers be sensible of the distinguished
mercy vouchsafed unto them—

[" Who is like unto you, O people saved by the Lord?"
Behold the unregenerate world : they are " dead," it is true ;
but to what are they dead ? Not to self, but to God and to
every thing that concerns the soul ; whilst you are dead to the
law, and to sin, and to the world, and alive unto God, through
Jesus Christ. Light and darkness are not more different from
each other, than is the spiritual from the natural man, and the
regenerate man from him that remains dead in trespasses and
sins. And who has put the difference between you and the
unbelieving world ? Who has made you children of God and
heirs of glory, whilst so many millions of your fellow-creatures
have the wicked one for their father, and everlasting misery as
their portion ? Verily, if you do not bless and adore your
God, and rend the air with your hosannahs, the very stones
will cry out against you.]

2. Let them endeavour to walk worthy of their
high calling—

[This is the entire scope both of the preceding and the
following context. " Set your affections on things above,"
" for ye are dead," &c. Then after the text it is added,
" Mortify therefore your members upon earth." This should
be the effect of all God's mercies to us : and I call on every
one who professes to have received life from Christ, to
give evidence of that life, by " walking in all things as Christ
walked "

236 COLOSSIANS, III. 11. [2184.

MMCLXXXIV.

CHRIST IS ALL.

Col. iii. 1 1 . Christ is all, and in all.

MEN are ever ready to value themselves upon
their natural endowments, their civil distinctions, or
their religious privileges ; and to imagine that a pre
eminence in these things gives them some kind of
claim to honour and respect, even from God himself.
But nothing which a natural man can possess, will
give him any such advantage over others as shall
entitle him to boast, as though his salvation were in
any measure of, or from, himself: the most learned
" Greek " must be indebted to divine teaching as
much as the unlettered " Scythian ;" and the Jew
that has been admitted into covenant with God by
" circumcision," be as much saved by the blood
and righteousness of Christ as an " uncircumcised"
or idolatrous "barbarian:" the "free-man'' has no
superiority above the " slave ;" all stand upon the
same footing with respect to salvation ; all without
exception are dependent upon Christ for all their
mercies : in all cases, relating to all persons, and to
all the circumstances of each, the creature is nothing,
and Christ is all ; " he is all in all." We shall,
I. Illustrate this truth—

If we consult the Scriptures, or our own experience,
Christ will be found ALL in procuring, imparting, main
taining, and completing our salvation.

1. In procuring it —

[Who amongst the sons of men first suggested to our
Lord the plan of saving our ruined race through the sacrifice
of himself? Who assisted him in performing the mighty
work which he had undertaken ? " Did he not tread the wine
press of God's wrath alonea?" When he " finished transgres
sion, made an end of sin, made reconciliation for iniquity, and
brought in an everlasting righteousness," " there was none
with him ;" " he looked and there was no man ; therefore his
own arm brought salvation11." Who can add to the work

a Isai. Ixiii. 3. b Isai. lix. 16.

2184.] CHRIST IS ALL. 237

which he has accomplished ? Who can bring forth any works
of supererogation or perfection that shall eke out his right
eousness, or give weight and efficacy to his sacrifice ? Surely
Christ alone must be acknowledged as " the author of eternal
salvation0."]

2. In imparting it—

[The state of mankind may be fitly compared to the dry
bones in Ezekiel's vision d : they are altogether incapable of
exerting themselves in the way of godliness, or of performing
the functions of the spiritual life. He who commanded
Lazarus to come forth from the grave, and who calls himself
" the resurrection and the life," must quicken them, or they
will remain to all eternity " dead in trespasses and sins." If
" we choose him, and love him, it is because he has first
chosen us, and loved use." There is not a saint on earth that
must not say, " By the grace of God, I am what I amf." " It
is not of blood, or of the will of the flesh, or of the will of man,
that we are born, but of God g." Through the pride of our
hearts indeed, we are too apt to boast: but " who amongst us
has any thing which he has not received'1?" Who must not
trace up to God both his " disposition to will, and his ability
to do" what is right and good1? Nothing but the most con
summate pride can hinder us from confessing, that " salvation
is, not of him that willeth, or of him that runneth, but of God
that sheweth mercy k :" and that, " if we have been saved and
called with an holy calling, it has not been according to our
works, but according to God's eternal purpose and grace1."]

3. In maintaining it—

[Nothing is more evident than our inability to maintain
our natural life : however careful we be in the use of means,
we cannot secure our bodies against the effects of disease or
accident. The preservation of our spiritual life is yet further
beyond the reach of our foresight or our skill. If left by God
for one moment, we shall fall. If Adam, even in Paradise,
yielded to temptation, notwithstanding he was a perfect man,
how much more shall we, who are full of evil? St. Paul ac
knowledges that, notwithstanding all the grace he had received,
he " had not in himself a sufficiency even to think a good
thought"1." As water ceases to flow when its communication
with the fountain is cut off, or as light is instantly extin
guished as soon as the rays of the sun are intercepted, so all
spiritual life would cease in us for ever, if " Christ, tvho is our

c Heb. v. 9. d Ezek. xxxvii. 1 — 3.

• Jer. xxxi. 3. John xv. 10. f 1 Cor. xv. 10.

e John i. 13. h 2 Cor. iv. 7. ' Phil. ii. 13.

k Rom. ix. 16. l 2 Tim. i. 9. m 2 Cor. iii. 5.

238 COLOSSIANS, III. 11. [2184.

lifen" should for one instant withhold his quickening influ
ence0. From hence it is that we are necessitated to " live
entirely by faith in the Son of God," and to " receive con
tinually out of his fulness ''."]

4. In completing it —

[While we continue in the body, we shall be as dependent
upon Christ for every thing, as we have been at any period of
our existence. He who has been " the author, must also be
the finisher of our faithq:" the same " Zerubbabel who laid
the foundation of this spiritual work, must finish it with his
own hands, in order that, when the head-stone shall be brought
forth with shoutings, we may cry, Grace, grace unto it for
ever r." Indeed, it is not only to the end of life that Christ
will carry on his work, but long after we have mouldered
in the grave; "he will raise us up again at the last day8,"
appoint us our proper portion, exalt us to his throne of glory,
and be the continued source of our happiness through all
eternity *.]

This being a truth of infinite importance, we shall
endeavour to,
II. Improve it —

It is not a mere assent to this doctrine that will
profit our souls, but the application of it to our
hearts and consciences. Let us then apply it —

1. For reproof —

In how strong a light does the guilt of worldly men
appear when viewed through the medium of this truth ! God
assures us that no distinctions of whatever kind will effectually
make us happy ; and that the happiness of all must be alto
gether in, and through Christ. The worldling, on the con
trary, declares, by his practice at least, that the world, and
not Christ, is the true source of rational enjoyment. What
is this but to " make God a liar ? " and shall this be deemed a

light offence in the day of judgment? But this subject

more particularly condems the self-righteous. These, instead
of looking to Christ for the free, unmerited, and continued
exercise of his grace, are ready to boast that they are not as
other men, and to go forth in a dependence on their own
strength and goodness: instead of regarding him as their entire
" wisdom, righteousness, sanctification, and redemption," they
transfer much of his glory to themselves ; instead of making

n Col. iii. 4. ° John xv. 5. Xwpte tp.ov. P Gal. ii. 20.
i Heb. xii. 2. r Zech. iv. 7 — 9. 9 John vi. 39, 40.

1 Rev. vii. 17. and xxi. 23.

2184.] CHRIST IS ALL. 239

him their ALL, they make him almost NOTHING. Do such
persons honour Christ ? or can they expect to be honoured by

him before the assembled universe? Even true believers

will see much cause to be ashamed, when they reflect how low
their thoughts of Christ have been, and how cold their de-
voutest affections towards him— — Above all, the ministers
of the Gospel, even the most faithful amongst them, have rea
son to be ashamed. They know that they, who neglect Christ,
neglect their all ; and that the consequences of that neglect
will be inexpressibly dreadful: should not then their "eyes
run down with tears day and night for the pride " and
ignorance of their people ? Should they not " beseech them,"
yea, and entreat God for them, with floods of tears, if that
by any means they might prevail on some to embrace the
Saviour ? Have they not reason to tremble lest the blood of
multitudes who perish should be required at their hands?
.Surely they, who are ready to condemn their zeal, should
rather pity them, and pray for them, and encourage their
activity to the utmost.]

2. For direction—

[They tvho are inquiring, what shall we do to be saved?
have here the shortest and plainest direction that can be given
them : if they remember that " Christ is all," and heartily
endeavour to make him their all, they can never perish. Their
danger arises not less from their aversion to exalt the Saviour,
than it does from the love of worldly and carnal lusts ; yea, it
is far easier to mortify any vicious habit whatever, than to
bring the soul to an unfeigned acquiescence in Christ as our
ALL : we are always wanting to retain some ground of self-
preference, and self-complacency : but, if ever we be saved
by him, we must lie in his hands as new-born infants, and be
contented to be "washed, justified, and sanctified by him"

alone"— The drooping and doubting Christian may also

find in these words the very direction which he most of all
stands in need of. Doubts and fears arise, either from a defec
tive view of Christ's all-sufficiency, or from an apprehension
of our own want of meetness to participate his benefits : we
wish to see ourselves purified in some measure, in order that
we may be warranted to lay hold on the promises : whereas
the Scripture teaches us, first to lay hold on the promises as
sinners, that "by them we may" become saints, and "cleanse
ourselves from all filthiness both of flesh and spirit x." We
mean not to encourage sin of any kind; God forbid : but we
must go to Christ as having nothing in ourselves, that in him
we may have all.]

11 1 Cor. vi. 1 1 . x 2 Cor. vii. ] .

240 COLOSSIANS, III. 11. [2185.

3. For comfort —

[Doubtless, to those who determine to abide in sin, no
consolation whatever can be administered, for " the wrath of
God does, and ever will, abide upon them :" but to those who
would forsake sin, though they be now the very chief of sinners,
our text affords unspeakable comfort. They are not to heal
themselves in part, and then to apply to the Physician, but to
go to Christ just as they are, and to cast themselves entirely
upon him. O that some might be encouraged to flee to him
for refuge ! for as he must be ALL in the very best of men, so
he is willing to be ALL to the vilest of the human race : " him

that goeth unto him he will in no wise cast out" — As

for the true believer, the subject before us is the one ground
of all his comfort : if Christ were not to be his all, he would
absolutely despair ; because he knows that " without Christ
he can do nothing:" but knowing also the all-sufficiency and
faithfulness of Christ, he commits himself cheerfully into his
hands, " confident that he who hath begun the good work in
him, will perform it to the endy," and " preserve him blame
less to his heavenly kingdom."]

y Phil. i. 6.

MMCLXXXV.

THE IMPORTANCE OF SANCTIFICATION.

Col. iii. 11. Christ is all, and in all*.

IN order to ascertain the true sense of any passage
of Scripture, two things are to be attended to : we
should mark the scope of the context, and compare
the terms or phrases with similar passages of Holy
Writ. By separating these canons of interpretation,
we shall often overlook the true meaning of God's
word, and put upon it a forced construction ; whereas,
if we unite them, we shall almost always find its just
import.

a The Author, in the preceding Discourse, has treated this text as
commentators in general have done, in reference to our justification
before God. But he apprehends on further consideration, that it re
fers rather to our sanctification. In either sense, the position is true,
that " Christ is all ;" but the fetter interpretation seems more exactly
to convey the mind of the Spirit in this passage. The reader, by
comparing the two Discourses, will be enabled to judge for himself.

2185.] IMPORTANCE OF SANCTIFICATIOX.

It is undeniable that the verses which precede and
follow our text refer to sanctificationb ; nor is there
any thing which properly relates to our justification :
and therefore we have a strong presumptive ground
for interpreting the words of our text in reference
to the new nature, which is spoken of in the verse
immediately before it : nor could any thing but the
peculiarity of the expression lead one for a moment
to look for any other sense. But it seems that to
interpret the word " Christ," as meaning the image
of Christ, or the New Man, is to take a great, and
almost an unwarrantable, liberty with Scripture.
Nevertheless, if we compare some other passages
with the textc, we shall find that we are fully autho
rized to put this construction upon it, and that there
is no necessity to understand it in any other way
than that which the context so evidently requires.

The meaning then of the words before us is simply
this. We should be daily putting off our old and
corrupt nature, and be putting on a new and holy
nature ; because nothing else will be at all regarded
by God : whatever advantages we possess, we have
nothing, if we be not holy: on the other hand, what
ever disadvantages we labour under, we shall suffer
no loss, if we be holy : for the image of " Christ"
on the soul " is all, in all" persons, and under all
circumstances : where that is, God will be pleased ;
and where that is not, he will be eternally displeased.

In order to confirm this momentous truth, we
shall shew, that, in the eyes of God, our restoration
to the Divine image " is all in all" It is,

I. The one scope of all his plans —

b See ver. 1 — 14.

c See 2 Cor. xiii. 5. where " Christ in us" must be understood of
his image, because it is that whereby we are to ascertain whether we
be in the faith. See also Gal. iv. 19. where " Christ formed in us"
cannot be understood of Christ personally, but of Christ spiritually,
i. e. of his image. Above all, see Rom. xiii. 14. where the very me
taphor which occurs in our context, is used. " Put on the new man,"
says our context, " for Christ," i. e. the putting on of Christ, or of
the new man, " is all." And, in the passage referred to, is the very
expression, " Put ye on the Lord Jesus Christ."
VOL. XVIII. R

242 COLOSSIANS, III. 11. [2185.

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

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

The means which he used for the accomplishment of our sal
vation had especial respect to this end, not to save us in our
sins, but/row* them6.

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

He gave his Holy Spirit also for the same end : he gave him
to humble ush, to renew us1, to mortify all our vile lusts and
passions k, to fashion us after the Divine image1, and to perfect
that image in our souls m.]

What does he design in imparting that redemption
to individuals ?

[Wherefore did he choose any of us from before the
foundation of the world? It was " that we might be holy,
and without blame before him in loveV Why has he
revealed his grace in our hearts ? It was to " teach us, that,
denying ungodliness and worldly lusts, we should live right
eously, soberly, and godly in this present world0." If he apply
his promises to our souls, or hide his face from us, it is alike
"for our profit, that we may be partakers of his holiness p."
Whatever be his dispensations towards us, " this is his will,
even our sanctificationq ;" and this is his ultimate design in
all, even to " carry on the good work he has begun1," to
" sanctify us wholly3," and to " perfect that which concerneth
us V]

But holiness is also,
II. The one object of his regard —

d Eph. ii. 10. e Matt. i. 21. Acts iii. 26.

f Gal. i. 4. 1 Pet. i. 18, 19. and ii. 24. Tit. ii. 14.

s Eph. v. 25—27. h John xvi. 8—11. i Tit. iii. 5, 6.

k Rom. viii. 13.

1 Eph. iv. 23, 24. with 2 Cor. i. 22. A " seal" is an impress of
the Divine image ; and an " earnest" is the commencement of hea
venly purity and joy.

m 2 Cor. iii. 18. n Eph. i. 4. o xj^. jj. j^ 12.

P 2 Cor. vii. 1. with Heb. xii. 10. q 1 Thess. iv. 3.

r 1'hil. i- 6. s 1 Thess. v. 23. t ps. cxxxviii. 8.

2185.J IMPORTANCE OF SANCT1FICAT1ON. 243

Nothing but that is regarded by him in this world—

[The external ordinances of religion are not only worth
less, but even hateful, in his sight, if destitute of solid piety".
On the other hand, the smallest particle of genuine goodness is
not overlooked by him*. Even the semblance of it has some
times been rewarded by him, in order that he might shew to
mankind how great a value he has for it, where it really exists y.
One single disposition is declared by him to be of great price
in his sight z. The purposes which have never been realized
in act, are highly commended by him8. And wherever he sees
a person labouring to do his will, he invariably reveals to him
his love in a more abundant measure b, and communicates to
him his richest blessings0.]

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

[When we shall stand at the judgment-seat of Christ, the
inquiry will be, not, what we have professed, but what we
have done d : and a Gentile who has served God according to
the light that he enjoyed, will be preferred before the Chris
tian, who has not made a suitable improvement of his superior
advantages6. Apparently trivial occurrences will be noticed
in that day ; and rewards will be dispensed, not according to
the greatness and splendour of our actions, but according to
their intrinsic qualities, and to the principle evinced by themf.
We must not indeed imagine that there is any merit in our
poor services, for there is imperfection in them all ; and, " if
we had done all that is commanded us, we should be only
unprofitable servants :" but God delights in holiness ; and
wherever he beholds it, he will, of his own grace and mercy,
bestow upon it a proportionate reward, exalting those to the
highest thrones in glory, who have made the greatest improve
ment of the talents committed to themg.

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

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

u Isai. i. 11 — 1C. x 1 Kings xiv. I,1}. >' 1 Kings xxi. 29.

z 1 Pet. iii. 4. a 1 Kings viii. 18. b John xiv. 23.

c Isai. Iviii. 10, 11. d Matt. vii. 21—23. and xxv. 31 — 4(5.

e Rom. ii. 25 — 27. f Matt. x. 42. « Matt. xxv. 19—23.

244 COLOSSI ANS, III. 11. [2185.

1. Ye children of this world—

[How far are ye from according with God. With him,
Christ is all ; with you, the world. If ye may but enjoy the
pleasures, the honours, the riches of the world, ye care not
about the image of Christ : to be rich in faith and good works
is not the object of your ambition: that you leave to the old,
the sick, the enthusiasts. But ah! if Christ be all, as indeed
he is, think what a vanity you are pursuing : think how poor
ye will be in the day of judgment ; and how you will then
execrate your present ways. Be persuaded to be wise in
time : and beg without delay that " Christ may be made unto
you wisdom, and righteousness, and sanctification, and re
demption11."]

2. Ye self-deceiving professors —

[How many are there in the Church, who will talk about
Christ, and speak of him as the ground of all their hopes,
while yet they are shamefully destitute of his image ! Yes,
grievous it is to say, that there are " many vain-talkers and
deceivers " now, as well as in the apostolic age ; many that
are proud and passionate ; many that are earthly-minded and
covetous ; many that are unchaste and lewd ; many that are
deceitful in their words, and dishonest in their dealings; many,
in short, whose tempers, and dispositions, and conduct, are a
disgrace to their profession. Know ye, if such there be here
present, that ye are as unlike to God as Satan himself is ; and
that all your knowledge, all your experiences, and all your
professions, will only aggravate your condemnation, if you die
in your present state \ You do well to rely on Christ, and to
make him your all in point of dependence ; but know for a
certainty, that, however you may pretend to trust in him, you
never can be saved by him, unless you become new creatures k:
for " without holiness no man shall see the Lord1."]

3. Ye true believers —

[You can appeal to God that you are like-minded with
him in this grand point ; and that you desire as much to be
saved from sin, as to be delivered from hell itself. This is a
blessed evidence that ye are born of Godm. While ye are thus
panting after holiness, ye have nothing to fear : your faith is
sound", your hope is scriptural0, and saving P. Go on then
from grace to grace, from strength to strength*1. Be daily

h 1 Cor. i. 30. i Job xxxvi. 13. k 2 Cor. v. 17.

1 Heb. xii. 14. "» 1 John iii. 10. n Jam. ii. 22.

0 1 John iii. 3. P Rom. v. 5. and viii. 24.

1 2 Pet. iii. 18.

CHRISTIAN CONSTANCY DISPLAYED. 245

putting off the old man with its lusts1, and putting on the
new man with all its characteristic graces8. Be "growing up
thus into Christ in all things as your living Head'," till you
have arrived at the full measure of the stature of Christu :"
and when you have attained a perfect meetness for the
enjoyment of your God, you shall be like him, and with him
for everx.]

r ver. 8, 9. s ver. 12, 13. l Eph. iv. 15.

u Eph. iv. 13. x 1 John iii. 2.

MMCLXXXVI.

CHRISTIAN CONSTANCY DISPLAYED.

Col. iii. 12 — 14. Put on therefore, as the elect of God, holy
and beloved, boivels of mercies, kindness, humbleness of mind,
meekness, long-suffering ; forbearing one another, and for
giving one another, if any man have a quarrel against any :
even as Christ forgave you, so also do ye. And above all
these things put on charity, which is the bond of perfect ness.

THE end of Christianity is, to restore man to the
Divine image, in order to his ultimate restoration to
the blessedness which he has forfeited and lost : nor
does God ever accomplish the latter but through the
medium of the former. Doubtless the Lord Jesus
Christ, by his own obedience unto death, effects our
reconciliation with God : that is his work, and his
alone. But our " meetness for the inheritance of the
saints in light" is the work of his Holy Spirit3; and
it is wrought in every one of " God's elect :" for no
one is " chosen to salvation but through the sanctifi-
cation of the Spirit, united with, and added to, the
sprinkling of the blood of Jesus Christ V Hence, in
the chapter before us, the Apostle marks distinctly
wherein that renovation consists : it is " a putting
off of the old man, and a putting on of the new man,
which, after God, is created in righteousness and
true holiness0." The particular evils of the old man,
which are to be put off', are enumerated in ver. 8, 9.
The particular graces of the new man, which are to
be put on, are stated in the words of my text : and,

a Col. i. 12. b 1 Pet. i. 2. c ver. \), 10. with Eph. iv. 24,

246 COLOSSIANS, III. 12—14. [2186.

inasmuch as this transformation of the soul into the
Divine image, or " the forming of Christ within us/'
is that which, beyond all other marks of distinction,
will operate to our final acceptance with Godd, the
Apostle urges us to meet God, as it were, upon his
own terms : " Put on, therefore," the new man : and
he urges us, by the consideration of the distinguish
ing grace which we ourselves have received : " Put
on, therefore, as the elect of God, holy and beloved,"
this new man. Now, the attainment of this change
is what we all profess to hope for ; and, therefore, it
should be sought by us with all diligence, and be
manifested by us in the whole of our life and conver
sation.

To impress this upon your minds, I will shew,
I. Wherein the Christian character consists —

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

1. In the daily habit of his mind —

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

But, in opposition to these hateful dispositions, we should
put on, in the place of indifference, compassion ; in the place
of roughness, courtesy ; and in the place of pride, humility.
We may conceive how a mother's bowels would yearn over
her first-born child, when writhing in agony, and perishing
through want. Such " bowels of mercies should we put on"
towards all who are in want or trouble of any kind ; partici
pating, at least by sympathy, the sorrows which we cannot

d This is the meaning of " Christ is all," i.e. the image of Christ.
Compart1 Gal. iv. 19.

2186.] CHRISTIAN CONSTANCY DISPLAYED. 247

alleviate in any other way. And towards every person with
whom we come in contact, whether he be a superior, an equal,
or an inferior, yea, and whether he be a friend or foe, we
should " put on kindness," and exercise nothing but bene
volence. As least of all, we should be ever ready to take the
lowest place, " putting on humbleness of mind," and, with
unaffected simplicity, rendering ourselves the servants of all
around us. This, I say, should be the daily habit of our
minds; not called forth by great exertion, but operating
readily, naturally, habitually, as the feelings of a mother
towards her infant offspring.]

2. In his deportment towards others—

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

3. In the governing principle of his life —

[Here is man's great defect. By nature we are altogether
wrapt up in self. Self is the principle that actuates us in every
thing, and the end for which alone we live. Self-seeking, self-
pleasing, self-interest, occupy, for the most part, our every
thought, and regulate our every motion. But there is a new
principle that is imparted to the Christian, and under its
influence his whole life must be directed : and this is, the
principle of love or charity. This is the root and essence of
every other grace : it comprehends all, combines all, con
solidates all. Whatever there be that enters into the compo
sition of Christian " perfection, this is the bond " which unites
it altogether, and forms it into one harmonious mass. It is
the spirit which pervades and actuates every faculty of the
soul, even as the soul directs and regulates every member of
the body. The soul, in operation, causes every member to

248 COLOSSI ANS, III. 12—14. [2186.

perform its proper office ; and love, presiding, will keep
every Christian grace in full activity. This, therefore, we must
" put on, over all, and above all " the other graces that have
been mentioned ; that so nothing may be wanting to the
proper discharge of all our duties.]

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

II. The vast importance of it-
Notice particularly what the Apostle urges in my
text : " Put on, as the elect of God, holy and beloved"
these several graces. God calls for it : man expects
it : consistency requires it.

1. God calls for it —

[You are his elect. But to what has he called you?
Not to salvation only, but " unto holiness6." Hear particu
larly how St. Paul states this matter : " God has chosen us in
Christ before the foundation of the world, that ive should be
holy and without blame before him in lovef" And again : " He
has predestinated us to be conformed to the image of his Song."
Now if, instead of cultivating these graces, we retain " the
old man" in all his power and efficiency, we defeat the very
object which God, supposing him to have elected us, has had
in view. And will God endure that ? Our blessed Lord said,
" Have not I chosen you twelve; and one of you is a devilh?"
Know, then, if we continue devils, as Judas did, we shall, with
him, " go to our own place{" and not to the habitation of the
just. We can never be "beloved" of our God, if we be not
" holy."]

2. Man expects it —

[If we profess to be " the elect of God," man will very
reasonably demand a proof of it. We may tell him of our
faith: but he will reply, ' Shew me your ivorks. As for your
faith, God alone can judge of that : but I must judge of the
tree by its fruits : and, if you profess to be distinguished above
your fellows by the special favour of your God, I have a right
to ask, " What do ye more than others^ ?" Have you " put off
the old man, which is corrupt according to the deceitful lusts;
and put on the new man, which, after God, is created in right
eousness and true holiness1 ?" Let me see what your tempers
are in your family, and towards all around you, and especially

e 1 Thess. iv. 7. f Eph. i. 4. s Rom. viii. 29.

h John vi. 70. ' Acts i. 25. * Matt. v. 47.

1 Eph. iv. 22—21.

2186.] CHRISTIAN CONSTANCY DISPLAYED. 249

under circumstances of heavy trial. Tell me not of your in
ward experiences before God : I must judge by your spirit and
conduct towards man : and, if I find you not endued with the
graces of the Spirit, I can account you no better than others ;
yea, rather, I must account you worse ; since, with all your
high professions, you are no better than hypocrites and
deceivers.']

3. Consistency requires it—

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

BEHOLD then, brethren,

1. The excellence of Christian principles—

[Christianity requires us to refer all good to God ; and
to say, after all that we have attained, " By the grace of God
I am what I am1'." But will this tend to encourage us in sin?
No ; " the grace of God, which bringeth salvation, teaches us,
that, denying ungodliness and worldly lusts, we should live
soberly, righteously, and godly, in this present world q:" and
" the hope that we have in Christ will, of necessity, lead us to
purify ourselves, even as He is purer."]

2. The beauty of the Christian character—

[Look at a man habited, as my text describes, in all those
lovely graces ; and " so clothed with them," as never to be seen
without them : and then tell me, whether he be not a lovely
character. Is there a man in the universe that does not ad
mire " bowels of mercies, kindness, humbleness of mind, meek
ness, long-suffering, forbearance, and forgiveness," and all
under the direction and government of "love?" I grant,
that, from envy and jealousy, the world may be filled with
rage against a person possessing all these graces : for so were
they incensed against our blessed Lord himself, in whom these
virtues existed in their utmost possible perfection : but this
was on other grounds than on account of his virtues : he

m 1 John iii. 17. " Jam. iii. M. "1 John iii. 7 — 10.

P 1 Cor. xv. 10. 'i Tit. ii. 11, 12. r 1 John iii. 3.

250 COLOSSIANS, III. 16. [2187.

professed himself the Messiah ; and therefore they put him to
death : his tempers, and dispositions, and habits, they could
not but admire. And so, at this day, the men that hate us,
under the idea of " God's elect," cannot but acknowledge that
the consistent Christian is, of all characters, the loveliest upon
the face of the earth8. I call upon all of you therefore,
brethren, to " shew forth these virtues ;" and thus to " put to
silence the ignorance of foolish men, by well-doing4."]

s 1 Pet. iii. 4. * 1 Pet. ii. 15.

MMCLXXXVII.

LOVE TO THE SCRIPTURES RECOMMENDED.

Col. iii. 16. Let the word of Christ dwell in you richly in all

ivisdom.

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

a Rom. iii. 1, 2.

2187.J LOVE TO THE SCRIPTURES RECOMMENDED. 251

I. In what light it should be regarded —

The word which has been transmitted to us was
written by different men, in different and distant
ages of the world. But though it was written by
men, it is indeed the word of God ; because those
holy men wrote under the inspiration of the Holy
Ghost1'. Indeed, the word is, properly and strictly
speaking, " the word of Christ "-

[Our blessed and adorable Lord ministered to the Church
not only before his incarnation, but from the very beginning
of the world. It was He who preached by Noah to the ante
diluvian world0. It was He who inspired all the prophets in
all succeeding ages of the Church ; and enabled them to testify
beforehand respecting his future sufferings and glory'1. Thus
was he the real Author of the Old Testament. With respect
to the New Testament, whatever is revealed there must also
be traced to the same source. It was Christ who taught his
Apostles, and who " by his Spirit brought all things to their
remembrance," and, in a personal appearance to Saul, revealed
to him the whole scheme and plan of redemption e. What the
Apostles spake in his name, they affirmed to be, not the word
of man, but of God f: and what they wrote in their epistles,
they declared to be " the commandment of their Lordg."
Hence every part of the sacred volume is justly called by the
Apostle " the word of Christ."]

In this view it ought to be regarded by us—

[Let us suppose that the Lord Jesus Christ were now to
come amongst us, and to teach in our Churches, as once he did
in the streets and synagogues of Judea : should we not, if we
knew him to be that very Jesus, listen to him with the deepest
attention ? Should we not revolve in our thoughts the various
subjects of his discourse, and labour to ascertain their true
import? If we could suppose him now addressing us from
the cross, and appealing to his sufferings as an unquestionable
demonstration of his love, and an irresistible argument for our
adherence to him ; should we not be melted to tears ? should
we not be ready to exclaim, " What have we to do any more
with idols?" " Other lords have had dominion over us; but
by thee only will we make mention of thy name." Or, lastly,
let us suppose that we saw the heavens opened, and Jesus
standing at the right hand of God1': let us suppose he spake
to us now, as once he did from Mount Sinai, with thunder-

b 2 Pet. i. 21. c 1 Pet. iii. 18—20. <i 1 Pet i. 10, 11.

e Gal. i. 11, 12. ' 1 Thcss. ii. 13. 6 1 Cor. xiv. 37.

h Acts vii. 56.

252 COLOSSIANS, III. 16. [2187.

ings, and lightnings, and earthquakes, and the sound of the
trumpet waxing louder and louder1; should we not tremble?
should we not be ready to engage, as the Israelites did, " All
that the Lord hath spoken will we do, and be obedient?"
Were we to hear him speaking to us in any of these ways,
the word would not more certainly be his, than this word is
which we now possess : and therefore whatever sentiments of
fear or love or gratitude we should feel on account of such
revelations of his will, we ought to feel in reference to that
sacred volume which we have in our hands : whenever we look
upon it, we should say, This is the word of Him who came
down from heaven to instruct me ; of Him who died upon the
cross to save me ; of Him who now sits enthroned in glory,
and will hereafter fix my doom according to it k.]

Let us next inquire,
II. In what manner it should be improved —

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

1. For the furnishing of our minds —

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

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

2. For the regulating of our conduct —

[Speculative knowledge, for the most part, administers
only to pride and contention. That which alone is valuable
to the Christian is practical. The Scriptures are designed to
lead him to such wisdom and discretion as will be in vain

' Heb. xii. 18, 19. k John xii. 48.

2187.1 LOVE TO THE SCRIPTURES RECOMMENDED. 253

sought for from any other source. Indeed "all wisdom" is
to be " drawn from these wells of salvation." The person
whose mind is cast into the mould of the Scripture, will view
every thing as God views it : he will have the same practical
judgment as God himself has. " Good and evil, light and
darkness " will not be confounded in his mind, as they are in
the minds of ungodly men : he will distinguish them with
ease, except in cases that are very obscure and complicated :
by means of the spiritual discernment which he has obtained,
he will be able to judge of the conduct of others, whilst they
are not able to appreciate his1: and as far as his actions are
regulated by his principles, he will be a light to all around
him ; and they shall be constrained to " acknowledge that God
is with them of a truth." Indeed it is for this end that God
sets up a light in his people's souls ; " not that it may be put
under a bushel, but that it may be set on a candlestick, and
give light to all that are in the house ;" and that the person
possessing it may be able to say to all around him, " Whatso
ever ye have seen and heard in me, do ; and the God of peace
shall be with you."]

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

1. An inseparable attendant on true piety—
[Look at the most distinguished saints, and see how they

regarded the inspired records. Job esteemed the words of
God's mouth more than his necessary food"1 : Jeremiah found
them the "joy and rejoicing of his heart":" and to David
they were " sweeter than honey and the honey-comb0." Let
not us then think that we have any title to be classed with
those holy men, if we do not resemble them in this par
ticular ]

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

[Have we been only just quickened from the dead? we
cannot but love that which has been the means of giving us
lifep. Are we as new-born babes? we must of necessity
" desire the sincere milk of the word, that we may grow
thereby q." Are we arrived at the strength and stature of
youth? " that word must abide within us, in order that we
may be able to overcome " the great adversary of our souls r.
In a word, whatever state we be in, it is " by them that we
are to be furnished for every good word and work8."]

1 1 Cor. ii. 14, 15. m Job xxiii. 12. » Jer. xv. 16.

0 Ps. xix. 10. P Ps. cxix. 93. 'i 1 Pet. ii. 2.

' 1 John ii. 14. s 2 Tim. iii. 16, 17.

254 COLOSSIANS, III. 17. [2188.

MMCLXXXVIII.

DOING ALL IN THE NAME OF CHRIST.

Col. iii. 17. Whatsoever ye do in word or deed, do all in the
name of the Lord Jesus, giving thanks to God and the Father
by him.

SUPPOSING the existence of one Supreme Being
to be acknowledged, our obvious duty towards him
must be, to exercise such a dependence on him, as
shall evince a consciousness, that " in him we live,
and move, and have our being3." This being what,
for distinction's sake, I will call natural religion, we
may see what must, of necessity, be required of us
under the Christian dispensation. By the Gospel
we are informed, that the Lord Jesus Christ is the
Creator and Governor of the universe ; and, conse
quently, must be entitled to all that regard which,
as Theists, we pay to the Supreme Being. But He
is further revealed to us as the Redeemer of the
world ; and, consequently, as standing in a still
nearer relation to us, as our vital Head ; from whom
we derive all supplies of grace and peace, and to
whom we must ascribe all the blessings which we
enjoy, whether in time or in eternity. What, then,
is evangelical religion ? It is not an assent to certain
principles, however accurate those principles may
be : nor is it a practice of certain duties, however
commendable those duties may be. It is a habit of
mind, by means of which Christ's universal agency
is acknowledged, and the whole soul goes forth to
him ; receiving every thing from his fulness, and im
proving every thing for his glory.

To unfold this more clearly, I will endeavour to
shew, what, under the Gospel dispensation, should
be the habit of our minds,
I. In all that we do for God-
In my text, we are told to do every thing " in the
name of Jesus Christ." Now, by this expression, I
understand that we should do every thing,

a Acts xvii. 23.

2188. J DOING ALL IN THE NAME OF CHRIST. 255

1. From respect to his authority—

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

2. From love to his name —

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

3. In dependence on his grace —

[The Prophet Micah says, " All people will walk every
one in the name of his god ; and we will walk in the name of
the Lord our God for ever and ever ;" that is, in an entire de
pendence upon him. Now, to whom must we look for
direction in all our ways, but to the Lord Jesus Christ, who
has engaged, as our Shepherd, to go before use, and who has
told us in all things to follow his steps1"?" And on whom

b 2 Thess. iii. 6. c Mark ix. 37, 41. d 2 Cor. v. 14.

e John x. 4. ' 1 Pet. ii. 21.

256 COLOSSIANS, III. 17. [2188.

shall we rely for assistance in our difficulties, but on him who
has directed us to be "strong in the Lordg," and assured us
that "through his strength we shall do all things11?" And
through whom can we hope for acceptance, but through Him,
our Mediator and all-prevailing Intercessor1 ?]

4. For the advancement of his glory —

[When Peter and John had healed a man that had been
lame from his mother's womb, the spectators were ready to
ascribe the miracle either to " the power or holiness of those "
who had wrought it : but the Apostles instantly gave the
glory to the Lord Jesus Christ, in whose name, and by whose
power alone, it had been wrought: "His name, through faith
in his name, hath made this man strong, whom you see and
know: yea, the faith which is by him hath given him this
perfect soundness in the presence of you allk." Thus, what
ever it be that we either say or do, we must consult his glory,
and labour to advance it. Nothing is too insignificant for us
to attend to in this view : " Whether we eat or drink, or
whatever we do, we must do all to the glory of God1." If it
be thought that it would be presumption to suppose that any
thing we can do can by any means advance his glory, we quite
mistake : for, in his last intercessory prayer, he said, " All
mine are thine, and thine are mine, and I am glorified in
them"1."]

The same habit of mind must be cultivated, also,
II. In all that God does for us —

There may be many occurrences which, to flesh
and blood, are painful : yet, in them must we see
nothing but an occasion of praise and thanksgiving.
Job blessed God as well for taking away his property
as for bestowing it". And thus must we also " in
every thing give thanks," knowing that " this is the
will of God in Christ Jesus concerning us0."

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

[Those things which have the most painful aspect are
yet in reality the fruits of love: for "whom God loveth, he
chasteneth ; and scourgeth every son whom he receivethP."
Indeed, the beneficial tendency of our afflictions is often as

e Eph. vi. 10. h 2 Cor. xii. 9. Phil. iv. 13.

1 Eph. iii. 18. 1 John ii. 1,2. k Acts iii. 6, 16.

1 1 Cor. x. 31. m John xvii. 10. n Job i. 21.

0 1 Thess. v. 8. P Heb. xii. 6.

2188.J DOING ALL IN THE NAME OF CHRIST. 257

clear and visible as if it were pointed out to us by a voice
from heaven. For who does not see how trials wean us from
the world, and purify us from our dross? We are told, and
we find it true, that " tribulation worketh patience, and pa
tience experience, and experience hope, even a hope that
maketh not ashamedq." But, independent of this, so great
are the blessings of redemption, that they ought to swallow up,
as it were, every other consideration ; and to fill our souls with
unutterable joy and gratitude, even in the midst of all the
troubles that either men or devils can inflict upon us. In the
first chapter of this epistle, the Apostle puts this in a most
striking point of view. He supposes the Colossians to be
oppressed with heavy and long-continued afflictions : and " he
prays for them," that they may be "strengthened with all
might, according to God's glorious power, unto all patience
and long-suffering, with joyfulness ; giving thanks unto the
Father, who hath made them meet to be partakers of the in
heritance of the saints in liyht ; who hath delivered them
from the power of darkness ; and hath translated them into
the kingdom of his dear Son, in whom they had redemption
through his blood, even the forgiveness of sinsr." Must they
under their trials be content with exercising " patience?" no:
or "long-suffering?" no: they must be filled with "joyful-
ncss ;" and be so borne up by a sense of God's mercy, and by
the wonders of redeeming love, as to have not a word to utter
but in a way of praise and thanksgiving. This then, beloved,
is to be the frame of your minds at all times ; as it was of Paul
and Silas, when in the prison and in the stocks " they sang
praises to God at midnight8."]

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

[Continually is this inculcated in the Scriptures of truth.
" We must give thanks always for all things unto God and the
Father in the name of our Lord Jesus Christ1." Praise is " a
sacrifice which must be offered" on him as our altar; and
" be presented by him" as our great High Priest, even as the
animals were under the Jewish lawu; and it is therefore called
" the calves of our lips* :" nor can any sacrifice, however holy,
be " acceptable to God, but as offered to him through Jesus
Christ y." This is particularly to be borne in mind at all times.
We must " never sacrifice unto our own net, or burn incense
to our own drag V but do on earth as they are doing in heaven.

i Rom. v. .3—"). r Col. i. 11 — 14. 8 Acts xvi. 25.

1 Eph. v. 20. » Heb. xiii. 15. * Hos. xiv. 2.

>' I Pet. ii. 5. 7- I lab. i. 16.

VOL. XVIII. S

258 COLOSSI ANS, III. 17. [2188.

Not a voice is heard in heaven which does not give glory to
God and to the Lamb : nor on earth should a soul be found
that does not say, " Not unto us, O Lord, not unto us, but
unto thy name be the praise."]

Let me now OBSERVE,

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

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

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

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

2189-] THE RELATIVE DUTIES EXPLAINED. 259

MMCLXXXIX.

THE RELATIVE DUTIES EXPLAINED.

Col. iii. 18. — iv. 1. Wives, submit yourselves unto your own
husbands, as it is Jit in the Lord. Husbands, love your wives,
and be not bitter against them. Children, obey your parents
in all things : for this is well pleasing unto the Lord. Fa
thers, provoke not your children to anger, lest the}/ be dis
couraged. Servants, obey in all things your masters according
to the flesh ; not ivith eye-service, as men-pleasers, but in
singleness of heart, fearing God: and whatsoever ye do, do it
heartily, as to the Lord, and not unto men; knowing that of
the Lord ye shall receive the reward of the inheritance : for
ye serve the Lord Christ. But he that doeth wrong shall
receive for the ivrong which he hath done: and there is no
respect of persons. Masters, give unto your servants that
which is just and equal; knowing that ye also have a Master
in heaven.

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

12GO COLOSSI ANS, III. 18— IV. 1. [2189.

season. Convinced of this, we enter with great
pleasure on the consideration of our relative duties ;
that is, of the duties,

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

1 . Of wives —

[To you are assigned obedience and subjection; partly,
because you were created after man, and for the sake of man ;
and partly because you were first in the transgression, and
were the means of bringing ruin upon man and upon all his
posterity5. The extent to which obedience to your husband
is required of you is indeed exceeding great : it reaches to
every thing that is not contrary to the will of God : it is, if I
may so speak, co-extensive with the obedience which the
Church owes to the Lord Jesus Christ; and your obedience is
due to your husband, as to the Lord himself. I am aware
that this expression is very strong ; but I conceive it is not at
all stronger than the declarations of St. Paul. True, in the
text it is only said, " Submit yourselves, as it is Jit in the
Lord :" but in the Epistle to the Ephesians he draws the very
parallel that I have drawn, and shews that your duty to your
husband corresponds exactly with the Church's duty to the
Lord Jesus Christ : " Wives, submit yourselves to your own
husbands, as unto the Lord: for the husband is the head of
the wife, even as Christ is the Head of the Church : and he is
the Saviour of the body. Therefore, as the Church is subject
unto Christ, so let the wives be to their own husbands in every
t/iingb" (Of course, this will be understood of obedience only,
and not of dependence ; for that were absurd and impious in
the extreme.) In the whole of this obedience, she must feel
that it is due to him by God's special appointment: that he is
her head, and her lord, whom she is bound, not only to obey,

a 1 Tim. ii. 11 — 14. with Gen. iii. 16. b Eph. v. 22 — 24.

2189.] THE RELATIVE DUTIES EXPLAINED. 261

but to obey with "reverence0," " even as Sarah obeyed Abra
ham, calling him lordd."

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

2. Of husbands—

[Your duty, is to " love your wives," and never on any
occasion to entertain an unkind feeling towards them. A
proud, haughty, imperious carriage towards them is most
offensive to God, who will regard every harsh, bitter, or con
temptuous expression towards them as an abuse of your
authority and a violation of his commands. Though he has
constituted you lords, he has not authorized you to be tyrants ;
but requires you to be precisely such lords over your wives, as
Christ is over his Church. You are to govern, it is true ; but
you are to govern only for the good of the wife : you are to
seek only, and at all times, her best interests, and to promote
to the utmost of your power her real happiness. You must
not require any thing unreasonable at her hands, nor ever fail
to recompense with testimonies of your love the efforts which
she makes to please you. Nor must you merely endeavour to
render her happy, but you must be ready to make great sacri
fices for this end. What the Lord Jesus Christ has done for
his Church, is set forth as the proper model and pattern of
your duty towards your wife: "Husbands, love your wives,
even as Christ also loved the Church, and GAVE HIMSELF FOR
IT." () ! what an example is here! Methinks, no wife
would complain of the obedience that is required of her, if
the authority of her husband were exercised in such a way as
this : on the contrary, obedience on her part would be her
chief delight. Know then, ye husbands, that this is the duty
assigned to you: if your wives are to be obedient, as the
Church is to Christ, ye also on your part are to be loving,
even as Christ is to the Church. " Your wives should be to
you as your own flesh. Now no man ever yet hated his own
flesh, but nourishnth and cherisheth it, even as the Lord does
the Church6:" and precisely in the same way should you
exercise all imaginable tenderness towards your wives, and be
as careful of paining them as you would be of suffering any
thing to wound the apple of your eye.]

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

II. Of parents and children—

c Eph. v. 33. d 1 Pet. iii. 1, .">, G. c Eph. v. 28, 29, 33.

262 COLOSSIANS, III. 18— IV. 1. [2189.

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

1. Of children-

[Obedience is your duty also : nor is there any limit to
the exercise of this duty, except where you are required to
violate a command of God. Reason indeed is sufficient to
teach you this : for your own ignorance and inexperience must
of necessity direct you to look up to your parents for instruc
tion and guidance. But revelation teaches you to regard the
authority of your parents as God's authority, and to consider
obedience to them as obedience to him. In fulfilling the
commands of parents, there should be no reluctance : on the
contrary, to please, and serve, and honour his parents should
be the desire and delight of every child. He should have no
wish to shake off their yoke ; no desire to act independently of
them. Nor let this be thought hard : for God has annexed a
special promise to the fulfilment of this duty : the command
relating to it is said to be " the first commandment with pro
mise1;" and it is generally to be observed, that the blessing of
God does rest in a more especial manner, throughout the
whole of their lives, on those who have honoured and obeyed
their earthly parents. This may be accounted for on natural
principles; for the dispositions which are exercised in filial
obedience argue a degree of self-government, which will go far
to render a man both amiable and prosperous in every situa
tion and condition of life. But besides this, the blessing of
God will assuredly rest on such characters ; and He, as the
universal Parent, will recompense into their bosom their
compliance with this command.]

2. Of parents —

[Both in the text, and in the parallel passage in the
Epistle to the Ephesians, there is a restraint laid on parents
with regard to the exercise of their authority: it is not to be
attended with harshness or severity, " lest they provoke their
children to anger, and discourage them" from attempting to
fulfil their duty, under the idea, that, whatever efforts they
may use to please their parents, it will be a hopeless task.
Parents have much to answer for, when they produce such an
effect as this on their children's minds. If on the one hand it
be said, that " there is much folly in the heart of a child, and
that the rod of correction must drive it out," it must be re
membered, on the other hand, that the mind of a child may
soon be cast down, and that we may by harsh restrictions and
undue severity augment that very rebellion which we endea-

f Eph. vi. 1—3.

2189.] THE RELATIVE DUTIES EXPLAINED. 263

vour to subdue. There can be no doubt but that many
parents harden their children's hearts against their authority
in the first instance, and ultimately against the authority of
God himself, purely by the tyranny which they exercise, and
by the continual irritations which they occasion g: and in the
last day they will be found, in too many instances, the prime
movers, and the real causes of their children's eternal ruin.
Fathers, be upon your guard respecting this ; and instead of
thus driving your children to despondency, endeavour to
bring them up in the " nurture and admonition of the Lord'1."
See in what way God dealeth with his children, how he bears
with their infirmities, and consults their best interests': so
should you dok, and, like Abraham of old, be solicitous only
for their eternal welfare *.]

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

III. Of masters and servants —

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

1. Of servants—

[Your rank in society is ordered of the Lord : nor, when
you hear in what light you are viewed by him, will you see
any reason to repine at it. By virtue of your office you are
required to " obey those who are your masters according to
the flesh :" and to obey them cheerfully too, and without re
serve. Nor in the discharge of this duty are you to act in the
absence of your master any otherwise than you would in his
immediate presence : you are to render obedience " in single
ness of heart, a* unto Christ; not with eye-service, as men-
pleasers, but as the servants of Christ, doing the will of God
from the heart"1." What an elevated view does this give of
your situation and employments ! You appear to be servants
of men : and so indeed you are : but you are servants of the
Lord Jesus Christ : and it is your privilege to consider your
selves as living in his service, as much as if he were to come
down to sojourn again on earth, and to admit you into the
number of his domestics. Whatever your particular office be,
you are privileged, so to speak, as altogether to forget your
servitude to man, and to consider yourselves as performing the

8 That is an humiliating view which the Apostle gives of parents,
but, alas ! how true in too many instances ! Heb. xii. 1 0.

h Eph. vi. 4. j Ps. ciii. 8—13. k 1 Thess. ii. 11.

1 Gen. xviii. 19. m Eph. vi. 5, G.

261 COLOSSIANS, III. 18— IV. 1. [2189.

office of angels in the service of your God and Saviour. It is
your privilege also to expect your wages from him. What
you receive from man, is for your body only : but you shall
have wages for your soul also, even " the reward of an eternal
inheritance"." This is represented as the state even of slaves,
and of those who were called to serve Jewish or Heathen
masters : how much more then is it the happy state of you
who live in Christian families, and especially where God in
Christ Jesus is loved and feared ! Yes, " whether ye be bond
or free, your Master, your work, your wages are the same0."
Act then agreeably to this exalted view of your station.
Even though you should have " froward and unkind masters,"
still act the same : and, if your work is thereby rendered the
more difficult, your reward shall be proportionably ad
vanced11.]

2. Of masters—

[As your servants are to put you in the place of Christ,
so are you to be as in the place of Christ to them: and exactly
such a master as he, if in your place, would be, such are ye
to be to those who are under your command. Would he
never be unreasonable in his expectations or commands ? So
neither are ye to be. Would he be kind and indulgent ? So
must ye be. Would he delight to make his servants happy ;
and would he consult in all things their eternal welfare? So
are you to act, " doing in your station the same thing to them"
as they in theirs are required to do to you*1. Especially must
you " forbear all threatening" words or looks ; " remembering
that you also have a Master in heaven, with whom there is
no respect of persons," and who, as their avenger, will call
you to an account for all acts of unkindness or oppression
towards the meanest of mankind. In a word, see how your
God directs and governs you ; and let him be your model for
your government of those whom he has graciously committed
to your care.]

We may SEE here,

1. The extent and excellence of true religion —

[Religion enters into every situation and relation of life.
It finds the whole world disordered like a body, every joint of
which from head to foot is dislocated : but by its operation on
the hearts of men it sets every joint in its place, and diffuses
through the whole a divine unction, whereby every joint is set
at liberty, and performs with ease its proper functions. Those
in a higher and more honourable station despise not those

11 See the text. ° Eph. vi. 8.

P 1 Pet. ii. 18—20. «i Eph. vi. 9.

2189.] THE RELATIVE DUTIES EXPLAINED. 265

which are lower and less honourable ; neither are they envied
by them : but each occupies with content and satisfaction the
place assigned it by its Maker, and finds its own happiness in
contributing, according to its ability, to the good of the whole.
If it be said, that these effects are not visible in the world, even
amongst those who profess religion ; I answer, that this only
shews how little there is of true religion in the world. The
first ages of the Church display in all its beauty the native
tendency of Christianity : and, if the same effects are not alike
visible now, it is not owing to any want of efficiency in religion
itself, but to the low state of religion in the world. In pro
portion as vital godliness prevails, it does, and ever must,
manifest its practical influence upon the heart and life.]

2. The importance of studying the character of
Christ—

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

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

[Religion is a practical thing, and is intended, as we have
shewn, to make us fill to advantage every relation in life. Now
I grant that there are many who discharge in a most commend
able manner their relative duties, whilst yet they have no
regard for God in their hearts. Consequently, I cannot
exactly say, that the fulfilment of relative duties will stamp
you as religious characters: but this I must say, that the not
discharging of these aright will prove to demonstration, either
that " your religion is altogether vain," or that it is at a very
low ebb indeed. But supposing that there be no manifest,
neglect of these duties, I would ask, How much is there of
God in them ? Is the authority which you either obey or
exercise, regarded as God's ? Is his will considered as the rule
of all that you do, and his glory as the end ? Here is the
point to be inquired into : it is this which makes your actions
pleasing and acceptable to him : and I may add, that it is this

COLOSSIANS, IV. 12. [2190.

which will make obedience easy and delightful to yourselves.
Habituate yourselves then to realize the thought, that it is
Christ whom you serve, or in whose place you stand whilst
others are serving you. So shall your whole deportment
become exquisitely pure, and holy, and refined ; and you will
" adorn the doctrine of God our Saviour in all things."]

MMCXC.

THE CHARACTER AND AIM OF A CHRISTIAN MINISTER.

Col. iv. 12. Epaphras, who is one of you, a servant of Christ,
salnteth you, always labouring fervently for you in prayers,
that ye may stand perfect and complete in all the ivill of God.

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

I. The office he sustained—

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

1. His stewards —

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

2. His messengers —

[They are ambassadors from the court of heaven6: they
deliver to men his messages of grace and mercy: they nego-
ciate, as it were, a peace between God and man.]

a 1 Thess. ii. 7, 8. b 2 Cor. iv. 7. c Luke xii. 42.

11 1 Cor. iv. 1. c 9 Cor. v. 19, 20.

2190.] CHARACTER OF A CHRISTIAN MINISTER. 2(57

3. His representatives—

[They stand in his stead f; the word they speak is not
theirs, but hisg. The reception or rejection of them will be
deemed a reception or rejection of Christ himself'1.]

4. His glory—

[They are the instruments whereby he is known and
glorified : hence they are expressly called " the glory of
Christ1."]

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

II. The love he manifested—

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

He did this fervently-
fit is said of Jacob that he " wrestled" with God all night
in prayer1. Thus did Epaphras on behalf of the Christians at
Colosse m. How desirable is it that every minister should be
so occupied !]

He did it constantly—

[He was not satisfied with preaching to them, or praying
with them : he remembered them " always" in his secret
prayers before God"; nor did his absence from them diminish
his concern for their welfare. This was the most unequivocal
testimony of his affection that he could possibly give them0.]

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

III. The end he aimed at—

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

f 2 Cor. v. 20. K ] Thess. ii. 13. h 1 Thess. iv. 8.

1 2 Cor. viii. 23. k 1 Cor. iii. 7.

I Compare Gen. xxxii. 24, 28. with Hos. xii. 4.
m This is implied in the term uywrt£o^£roc.

II 1 Thess. iii. 10. with Isai. Ixii. 7.

0 It is easier to preach to men ten hours, than to pray for them one.

268 COLOSSIANS, IV. 12. [2190.

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

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

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

[There is no absolute perfection or completeness in the
creature ; but there are high degrees of holiness to which the
upright may attain1". He longed that they might be as emi
nent as possible8.]

3. That they might be steadfast to the end —

[Many " endure only for a season, and in a time of temp
tation fall away ;" but the apostatizing of persons who have
been hopeful, is death, as it were, to a faithful minister of
Christ*. He knew that there were many seeking to turn them
from the faith u: he therefore sought to have them so esta
blished that they might " stand."]

We may OBSERVE from hence,

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

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

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

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

P Jer. xlviii. 10. <i Ps. cxix. 6.

r Tt'Xttot KOI TrtTrXrjfjCjplvoi imply, that he wished them not to con
tinue babes, but to arrive at a state of manhood ; and not to be
satisfied with a scanty measure of grace and knowledge, but to be
" filled with all the fulness of God."

s 1 Thess. v. 23. * 1 Thess. iii. 8. u Col. ii. 8.

1 THESSALONIANS.

MMCXCI.

TRUE PIETY DESCRIBED.

1 Thess. i. 2 — 4. We give thanks to God always for yon all,
waking mention of you in our prayers ; remembering without
ceasing your work of faith, and labour of Jove, and patience
of hope in our Lord Jesus Christ, in the sight of God and our
Father ; knowing, brethren beloved, your election of God.

THIS epistle, though not placed first in the sacred
canon, is generally supposed to have been the first in
point of time : and in point of tenderness and affec
tion, it is certainly inferior to none. The Church at
Thessalonica was subjected to heavy trials. In their
first reception of the word, they sustained grievous
opposition3; and, in their subsequent profession of
it, they endured a great fight of afflictions, being no
less cruelly persecuted by their own countrymen
than the Apostles were by the Jewsb. From them
St. Paul had been driven by the fury of his blood
thirsty enemies0, who had followed him even to
Beraea with the most relentless animosity'1. No
wonder therefore that he felt extremely anxious for
his new converts, under a situation of such peril.
Gladly would he have returned to them again and
again : but his watchful and malicious adversaries
would not suffer ite. Hence his anxiety for them
became exteme ; so that he could no longer endure

a vcr. 6. '' 1 Thess. ii. 14. c Acts xvii. 5—10.

d Acts xvii. 13, 14. c 1 Thess. ii. 18.

270 1 THESSALONIANS, I. 2—4. [2191.

the suspense he was in concerning them. The pre
sence of Timothy with him at Athens was of great
importance : yet on the whole he thought it better to
be left at Athens alone,, that, by sending Timothy
to them, he might gain certain information of their
state, and promote their establishment in the faith f.
After Timothy's return to him, he wrote them this
epistle. It is an epistle admirably calculated to im
press the minds of all who read it, whether ministers
or people, and to shew them what ardent affection
should subsist between all who stand in that relation
towards each other. In the commencement of it we
see how ready he was to acknowledge and commend
what was good in them : and herein he particularly
instructs us how to minister with effect. Though
doubtless it is the duty of every minister to reprove
and correct what he sees amiss in his people, his chief
delight should be to comfort the feeble-minded, to
support the weak, and to build up all in their most
holy faith. The object he should continually aim at
should be, to be " a helper of their joy."

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

I. The graces which he had seen in them —

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

1. An active faith—

[True faith is active : it brings to the Christian's view the
Lord Jesus Christ, as having in him a fulness of all imaginable
blessings treasured up for the use of the Church ; just as the

f 1 Thess. iii. 1, 2, 5.

2191.] TRUE PIETY DESCRIBED.

vine has in its root and trunk that sap, of which all the branches
partake, and by which they are nourished6 — - Faith,
moreover, brings him to Christ for daily supplies of those
blessings which his various necessities require11 — — And
having received communications of grace according to his ne
cessities, he is stirred up by it to improve them to the glory of
his Redeemer's name — - In a word, whatever the Chris
tian has to do for God, he does it. through the operation of this
principle ; by which, and by which alone, he overcomes the
world1, and purifies his heart k. This faith he had seen in his
Thessalonian converts : yea, so eminently had it shone forth
in them, that they were celebrated for it in almost every
Church throughout all the Roman empire, and were held forth
as patterns and ensamples of it to all the Christian world1!]

2. A laborious love —

[Love is that fruit by which, above all, the truth and
reality of faith will be discerned111. It is by this, above all,
that we can assure ourselves", or be known to others0, as
faithful followers of Christ. If we have it not, all else that we
can have is of no value p. But love is a laborious grace: it is
always seeking for something which it may do, either for God
or man. It cannot endure to be idle. Whether it can do
little or much, it delights to be doing what it canq. Nor
is it diverted from its pursuit by slight obstacles : no ; like
the water obstructed by the dam, it will overcome them ; and
will evince its strength and ardour, in proportion to the diffi
culties that impede its exercise. Love is a self-denying grace :
and where it exists in due measure, it will prompt a man not
only to sacrifice ease and interest, but even to lay down his
life itself for the brethren r. This grace was so conspicuous in
the Thessalonian converts, that St. Paul judged it quite un
necessary to write to them on the subject : they were so
taught by God himself respecting all its duties and offices,
that he could add nothing to them, but only exhort them to
abound more and more in the conduct which they had already
pursued8.]

3. A patient hope—

[Hope is the offspring of faith and love, or at least of
that faith which worketh by love. It is here called " hope in
our Lord Jesus Christ ;" because " in him all the promises of

g Col. i. 19. Eph. i. 22, 23. John xv. 5. » John i. 16.

1 1 John v. 4. k Acts xv. 9. l ver. 7, 8.

m Gal. v. (i. n 1 John iii. 14. ° John xiii. 3").

i' 1 Cor. xiii. 1 — 3. s Mark xiv. 8. r 1 John iii. 16.

8 1 Thcss. iv. 9, 10.

272 1 THESSALONIANS, I. 2—4. [2191.

God are yea, and amen." It is a patient grace, leading us to
expect all that God has promised, however long we may have
to wait for it* ; and to fulfil all that God has required, to the
utmost possible extent" ; and to suffer all that God has
ordained us to suffer, in hope of a final recompencex; and,
finally, to continue in a constant course of well-doing, even to
the endy. Such was the hope which the Thessalonians had
maintained; and in which they had greatly rejoiced, even in
the midst of all their afflictions2.]

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

II. The effects produced by them in his own mind—
They excited in the Apostle's breast,
1. A lively interest in their welfare —

[A person less connected with them than he, could not but
have admired such excellencies : but he was their father : he
had begotten them in the Gospel3: and therefore he might
well boast of them, as "his glory, and joy V Accordingly we
find that, " whenever he came into the presence of his God
and Father0," he both gave thanks for them, and prayed for
their still greater advancement in every thing that was good.
Most exalted was the joy which he felt on their account d.
When he saw the transcendent eminence of their attainments,
he quite forgot all his own afflictions6: the sight inspired new
life and vigour into himf: and he felt in himself a recompence,
which richly repaid all that he had done and suffered for
their sake.

This shews what are the views and feelings of every faithful
minister, when he sees his people adorning by their conduct
the Gospel of Christ. Verily, as St. John says, " they have no
greater joy than to see their children walk in truthg." This
comforts them in all their approaches to the throne of grace :
this fills them with praises and thanksgivings to God. That so
great an honour should be conferred on themselves — that such
advantages should be imparted to their perishing fellow-crea
tures — and that such glory should be brought to God by their
means — is to them a subject of almost stupifying amazement, and
of overwhelming gratitude. And whilst they render thanks to
God for these things, they pour out their hearts before him in

1 Rom. viii. 25. u 1 John iii. 3. x Heb. x. 34.

y Rom. ii. 7. z ver. 6. a 1 Thess. ii. 13.

b 1 Thess. ii. 20.

c We connect the close of ver. 3. with the word "remembering."
d 1 Thess. iii. 9. e 1 Thess. iii. 6, 7. f 1 Thess. iii. 8.

B 3 John, ver. 4.

2191.] TRUE PIETY DESCRIBED. 273

prayers and supplications in their behalf. In a word, these
things form a bond of union between a minister and his people,
such as exists not in the whole world besides.]

2. An assured confidence in their state—

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

The same blessed assurance we also may entertain, wherever
the same ground for it exists. Assurance, so founded, can
never be productive of any bad effect. It is only when per
sons pretend to be assured of their election on other grounds,
that any evil can arise from it. If, for instance, a person
founded such a conceit on a dream, or vision, or strong impres
sion on his own mind, then we would be among the first to
bear testimony against him, as a wild enthusiast, and a self-
deluding impostor. Against such a delusion we readily
acknowledge that no terms of reprobation are too severe. But
when such fruits as those which the Thessalonian converts
produced are visible in any, then may we indulge the pleasing
thought respecting them, as they also may respecting them
selves, that " God loved them with an everlasting love, and
therefore with loving-kindness hath he drawn them1." Only
we may observe, that this assurance is no farther justifiable
than it is warranted by the graces which exist in the soul :
with the increase of those graces it may justly rise; and with
the diminution of them it must proportionably fall. Any other
assurance than this is unscriptural and vain : but this not only
may be entertained, but is the privilege and comfort of all who
believe in Christ.]

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

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

[Of how small a part of our audience can we speak in the
terms here used towards the Thessalonian converts! For,
where are the works of faith, the labours of love, the patience
of hope, of the generality amongst you? Where are those
fruits which would warrant your minister to say, that he
" knew from them your election of God?" What is the faith
of the generality, but a dead faith? what their love, but an

h Eph. iii. 11. 2 Tim. i. 9. ' Jer. xxxi. 3.

VOL. XVIII. T

274 1 THESSALONIANS, I. 2—4. [2191.

empty name? what their hope, but presumption? We would
not willingly speak thus, God knoweth ! We would be glad
to be found false accusers in this matter. Greatly should
we rejoice to be convinced of our error, and to revoke every
intimation we have here given. But, whilst the fruit pro
duced by you is no other than what the world at large pro
duce, we can address you in no other terms than those of
grief and sorrow. If the fruit be bad, the tree must be bad
also. O brethren ! examine well the daily operation and effect
of your faith and love and hope; and then ask, whether St. Paul
would have exulted over you, as he did over the Thessalonian
converts ? and, if your own consciences testify that he would
have found no such cause for joy in you, then learn to relax
your confidence of your state before God, and seek to be
made " Israelites indeed, in whom is no guile."]

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

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

But to those in whom there is little or no evidence of such
a work of grace we would say, For Christ's sake deceive not
your own souls. This which you have seen in the Thessa-
lonians is Christianity: and this is the state to which the
Gospel is designed to bring you also : this too is the object of
all our ministrations : and, if these graces be not wrought in
your hearts, we consider ourselves as " labouring in vain, and
running in vain." Whilst we see not this effect of our mini
strations, how can we " give thanks for you?" or how, with
any comfort, can we " make mention of you in our prayers ? "
Instead of rejoicing over you, we can only mourn and weep on
your accountk: and, instead of having the delightful thought
of presenting you to God " as the children which God has
given us1," we have the terrible apprehension that we shall
prove swift witnesses against you to your eternal condemna^
tionm. We pray you, brethren, lay to heart these affecting
considerations ; and begin without delay to seek that entire
change both of heart-and life, which invariably characterizes
the elect of God, and which alone can warrant any hope of
happiness in the eternal world.]

k Jer. ix. 1. and xiii. 17. l ver. 19. with Isai. viii. 18.

m Mai. iii. 5.

2192.J MANNER OF THE GOSPEL BEING EFFECTUAL. i-'TS

MMCXCII.

THE MANNER IN WHICH THE GOSPEL BECOMES EFFECTUAL.

1 Thess. i. 5. Our Gospel came not unto you in word only,
but also in po^ver) and in the Holt/ Ghost, and in much
assurance.

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

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

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

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

276 1 THESSALONIANS, I. 5. [2192.

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

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

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

[Oratory on some occasions will produce very powerful
effects. Even the recital of some calamitous event will greatly
affect the passions, and either rouse us to indignation, or melt
us to tears. But these emotions are only transient : the
memory of the things that caused them vanishes away ; and
no abiding effect is produced. Thus it is with many who hear
the Gospel. They are affected by it for a time : sometimes
they are depressed with fear and terror, and sometimes elated
with hope and joy : but they experience no radical change of
heart and life. Such were many of Ezekiel's hearers : they
were delighted with his eloquence, as people are with a per
formance of vocal or instrumental music ; but their hearts
were as much addicted to covetousness, and as averse to real
piety as ever'0. Such persons are represented by our Lord as
the stony-ground hearers, who receive the word instantly and
with joy ; but, having no root in themselves, they quickly
wither, and come to naught0. St. James also compares them
to men who see their face in a glass, but go away and forget
what manner of persons they ared. Whatever impressions
therefore the Gospel may make upon them at the time, it cer
tainly comes to them in word only.]

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

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

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

a Matt. xiii. 4, 19. i> Ezek. xxxiii. 31, 32.

c Matt. xiii. 5, 6. 20, 21. ll Jam. i. 23, 24.

2192.] MANNER OF THE GOSPEL BEING EFFECTUAL. 277

1. With a divine energy to the soul—

[The Gospel is " the rod of God's strength," even that
wonder-working rod whereby the most astonishing miracles
are wrought6. By it " the blind receive their sight, the lame
walk, the lepers are cleansed, the deaf hear, the dead are raised
to life again f." Weak as it is in itself, even as the rod of
Moses was, it is " mighty through God to the pulling down
of the strong-holds of sin and Satan; bringing, not the actions
only, but even the thoughts, of men into captivity to the obe
dience of Christ5." This is " the sword which Christ girds
upon his thigh h," and with which he subdues his enemies. It
is " the sword of the Spirit" also1. It is, in short, that
instrument whereby the Sacred Three accomplish all their mys
terious purposes in converting and saving a ruined world. But
then it must be wielded by an almighty arm : it must " come
in demonstration of the Spirit and of power k," or else it will
fail of producing any permanent effect. None but He who
moved upon the chaos, and formed it into order and beauty,
can new create the soul. Such a change may be wrought as
we read of in Ezekiel's vision, where the dry bones came
together, and the sinews and flesh came up upon them ; but
they were only a corpse still, till the Spirit breathed upon
them: and then they rose up, even a great army1. Thus
persons who are dead in sin, may be brought to a profession
of religion by other means : but nothing short of a divine
power can ever " turn men truly from darkness unto light,
and from the power of Satan unto Godm." Paul may plant,
and Apollos may water ; but it is God alone who can give the
increase".]

2. With an assured sense of its truth and excel
lence—

[One reason why the Gospel has so little effect, is, that
" men do not mix faith with what they hear0." They regard
it " rather as the word of men, than as the word of God1'." In
going to hear it, they consider themselves as going to hear a
man ; when they should rather go in the spirit of the Centu
rion and his friends, saying, " Behold, now we are all here
present before thee, to hear all things that are commanded thee
of GocZq." Moreover the Gospel should be viewed as a remedy,
a remedy of God's providing, and exactly suited to our wants.
We should go to hear it, as a hungry person goes to a feast :

e Ps. ex. 2. f Matt. xi. 5. with Isai. xxxv. 5, G.

8 2 Cor. x. 4, 5. See also Jer.xxiii.29. h Ps. xlv. 3 — 5.

» Eph. vi. 17. k 1 Cor. ii. 4. l Ezek. xxxvii. 7 — 10.

m Acts xxvi. 18. n 1 Cor. iii. 5 — 7. ° Heb. iv. 2.

P 1 Thess. ii. 13. (i Acts x. 33.

278 1 THESSALONIANS, I. 5. [2192.

he will not be satisfied with barely looking upon the things that
are set before him ; he feels an appetite for them ; he believes
them to be good for him ; and he partakes of them for his
own personal benefit and satisfaction. When the Gospel comes
in this manner, even as it did on the day of Pentecost, it lays
open the whole heartr ; it pierces deeper than a two-edged
sword8; and heals the wounds that it inflicts*. Then it is
truly precious to the soul ; sweeter than honey or the honey
comb ; and more desirable than one's necessary foodu.]

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

III. What effects it will then produce —

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

1. Imitators of Christ —

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

While they call themselves followers of Christ and his
Apostles, they also become imitators of them2. They will no
longer follow the course of this world, but will regulate their
conduct by a higher standard : they will look to the example
which Christ has set them, and endeavour to " walk as he
walked." His meekness and gentleness, his humility and kind
ness, his patience and self-denial, his devotedness to God, and
love to man, will be progressively transcribed into their hearts
and lives ; nor will they be satisfied " till they arrive at the
measure of the full stature of Christ*."]

2. Patterns to their brethren—

[This also is mentioned to the honour of the Thessalo-
nians, as resulting from the manner in which the Gospel came
to themh. And in this all true Christians will resemble them.

r Acts ii. 37. 1 Cor. xiv. 25. s Heb. iv. 12.

f Acts xvi. 29 — 34. u Ps. xix. 10. Job xxiii. 12.
* ver. G. >' Heb. xi. 25, 26.

a Eph. iv. 13, 15. b ver. 7.

2192.] MANNER OF THE GOSPEL BEING EFFECTUAL. 279

One in whom the word has wrought effectually will not be
contented with setting a good example to the world around
him ; (this would be a matter of no great difficulty :) he will
make his light so to shine before men, that all, whether be
lievers or unbelievers, may be edified by it. He would gladly
say with the Apostle to all who behold him, " Whatsoever ye
have seen and heard in me, do ; and the God of peace shall be
with you0." This distinguished piety is not to be sought by
ministers only, (though doubtless they, with their peculiar
advantages, ought not to be behind others in any thing that is
good11,) but by persons of every age, and of every class. All
should endeavour to grow in grace, that from children they
may become young men, and from thence advance till they are
fathers in Christ6. And it is certain, that all who are perfect,
or have attained to maturity in the Christian life, will be thus
minded'.]

We may LEARN from hence,

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

[If we have experienced any spiritual change, we must
trace it up to God, as the sole author of it. The power that
effected it was not in the word ; for then the same change would
have been wrought in all who heard it : nor was the distinction
occasioned by our own superior wisdom or goodness; for then
the wisest and most moral of men would uniformly be the most
forward to receive the Gospel ; whereas they are rather the
most averse to itg. No ; it was God alone who made us to
differh ; and to Him alone must all the glory be ascribed1.]

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

[If the mighty working of God's power be requisite, even
of the same power that raised Jesus Christ from the deadk, we
should implore his presence before we go up to his house ; we
should be lifting up our hearts in ejaculatory prayer while
we are hearing his word ; and, after the seed has been sown,
we should water it with our prayers and tears. This is the
way which God himself has prescribed1; and it would insure a
blessing, because Christ himself is in the midst of his people,
on purpose to bless those who call upon him in spirit and in
truth"1. It is owing to the want of this, both in ministers and

c Phil. iv. 9. <! 1 Tim. iv. 11. e 1 Johnii. 12—14.

f Phil. iii. 12 — 15. e 1 Cor. i. 26— 28. >> 1 Cor. iv. 7.
1 John i. 13. k Eph. i. 19, 20.

1 Jam. i. 5. Prov. ii. 2 — (i. m Matt, xviii. 20.

280 1 THESSALONIANS, I. 9, 10. [2193.

people, that the ordinances are so unprofitable". Let us then
abound more in the great duty of prayer0; and God will pour
out his Spirit upon usp: He will give us that unction of the
Holy One that shall teach us all things q; and make his word
to be " the power of God to the salvation of our souls1.]

11 Jam. iv. 2. ° Eph. i. 16 — 18. P John xvi. 13, 14.

<i 1 John ii. 20,27. r Rom. 16.

MMCXCIII.

SCOPE AND END OF THE CHRISTIAN MINISTRY.

1 Thess. i. 9, 10. They themselves shew of us what manner of
entering in tue had unto you, and hotv ye turned to God from
idols, to serve the living and true God ; and to wait for his
Son from heaven, whom he raised from the dead, even Jesus,
which delivered us from the wrath to come.

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

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

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

1. To serve and obey their God—

[Even Christians, till converted by the Spirit of God. are
universally addicted to idolatry. They do not indeed, like the

a Rom. i. 8.

2193.] SCOPE AND END OF CHRISTIAN MINISTRY. 281

heathen world, bow down to stocks and stones ; but they " love
and serve the creature more than the Creator, who is blessed
for evermore." " The lust of the flesh, the lust of the eye,"
and the pride of life," possess the supreme place in their
affections, and are sought after in preference to God —
To turn men from these vanities, and to bring them to their
God, is the end for which every minister is sent, and at which
he should continually aim. And this, we trust, is the object
which, in all our addresses, we have in view. Yes, we would
bring you to serve the living God, who alone is worthy of your
regard ; for he alone has life in himself; and he alone can
confer life on his devoted servants. But it is not a mere
formal service to which we would bring you, but a total sur
render of all your faculties and powers to him. This is your
" reasonable service." There is none but God that has any
claim upon you. What has the world done for you ? or what
can it ever do? To whom, or to what, are ye debtors, that
ye should consult their wishes, or obey their will? But God
has created you, yea, and has redeemed you by the blood of his
only dear Son. Ye are therefore in no sense, and in no degree,
your own : your bodies, and your spirits, are altogether his ;
and with them ye must glorify your God alone15.]

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

[He who once came down from heaven to suffer for us,
and by his own obedience unto death hath " delivered us from
the wrath to come," has been raised up from the dead, and is
now exalted to the right hand of God, that he may carry on
and perfect the work he has begun. And he will once more
come down from heaven to gather together his elect, and to
raise them to the fruition of that glory which he has pur
chased for them. To wait in joyful expectation of that period
is the privilege of all his people : and to bring you to such a
state of mind is to be the incessant labour of his ministers.
We are not to be satisfied with seeing you born to God ; but,
as loving parents, we are to nourish you in our bosom ; that
under our fostering care ye may " grow to the full measure of
the stature of Christ." This waiting posture, this constant
readiness for the coming of your Lord, is one of the highest
gifts to which any man can attain0. We speak not now of
persons waiting, like criminals, for the arrival of their Judge ;
(that is a state from which it is the Christian's privilege to
be delivered ;) but of their waiting as servants for the coming
of their Lord. The diligence of servants is prompted, not by
fear, but love: and they feel assured of the approbation of

b 1 Cor. vi. 19, 20. c 1 Cor. i. 7.

282 I THESSALONIANS, I. 9, 10. [2193.

their master, when he shall find every thing done, though not
with absolute perfection, yet in all material points agreeably to
his will. Thus we would have you with your loins continually
girt, and your lamps burning with undiminished splendourd.
But perhaps we may give a yet juster view of the state to
which we would wish to bring you, if we compare you to " a
bride preparing herself" for the arrival of her bridegroom.
Such should be the holy, longing desire which you should feel
after the coining of your Lord e : and to assist you in this pre
paration, that eventually we may present you to him in a state
of complete readiness, is the blessed service which we have to
perform f.]

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

II. The duty of those to whom we minister —

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

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

[In coming to the house of God, all persons should re
semble Cornelius and his friends, when Peter came to minister
unto them : " Now are we all here present before God, to
hear all things that are commanded thee of Godg." There
should be no disposition to cavil at what they hear, or to sit in
judgment on the preacher, but a real desire to learn the will of
God, and a full determination through grace to do it. If the
minister endeavour to probe the conscience, they should wel
come the salutary wound, and cry unto the Lord, " Search me,
O God, and try the ground of my heart!" If he be endea
vouring rather to bind up the broken spirit, they should thank
fully embrace the gracious promises of the Gospel, as those
who most need the blessings which it offers. If, on the other
hand, he be denouncing the terrors of the Lord, they should
humble themselves before God in dust and ashes, if peradven-
ture they may be lifted up in due time. And lastly, if he be
expatiating on any duty, they should set themselves, like racers
in a course, to run with ardour and with patience the race that
is set before them. Whoever it be that speaks, and whatever
it be that is spoken, provided only it be agreeable to the
standard of truth, they should receive it, as the Thessalonians
did, " not as the word of man, but as the word of God'1." The

d Luke xii. 35—38. * 2 Pet. iii. 12. with Tit.li. 13.

f Rev. xix. 7. 2 Cor. xi. 2. fe' Acts x. 33. >> 1 Thess. ii. 13.

2193.] SCOPE AND END OF CHRISTIAN MINISTRY.

whole assembly of you should come to the ordinances as to a
banquet prepared of the Lord ; or as the sick and diseased came
to our Lord in the days of his flesh, each feeling his own ma
lady, and determined, if possible, to obtain a cure : however
difficult it may be to gain access to him, you should press
through the crowd, as it were, to touch but the hem of his
garment ; or seek to be let through the tiling of the house, so
that you may by any means find admittance into his presence,
and obtain the blessings which you stand in need of. In a
word, Christians should be satisfied with nothing short of a
perfect conformity to the Divine will ; and should come to the
house of God with hearts so melted, as easily to be poured
into the mould of the Gospel, and permanently to retain the
very image of their God.]

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

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

We conclude with one or two INQUIRIES :

1. What entrance has the Gospel had amongst us?

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

284- 1 THESSALONIANS, II. 7, 8. [2194.

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

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

MMCXCIV.

THE MINISTERIAL CHARACTER PORTRAYED.

1 Thess. ii. 7, 8. We were gentle among you, even as a nurse
cherisheth her children : so, being affectionately desirous of
you, we were willing to have imparted unto you, not the
Gospel of God only, but also our own souls, because ye
were dear unto us.

BOASTING, when it proceeds from vanity, is
hateful in the extreme. But there are occasions
whereon it may be necessary to declare what the
Lord has done for us, or what we have been enabled
to do for him. When, for instance, we are suffering
under false accusations, it may be necessary to state
many things, which none but God has seen. And
we have reason to rejoice that St. Paul's enemies
constrained him to have recourse to this method of
clearing and vindicating his own character ; because
by this means we have all his exalted principles
clearly developed, and the brightest pattern of human
excellence exhibited to our view. But, independent
of any such occasions, it is allowable to express the
feelings of our hearts, and to bring to the remem
brance of those whom we love the opportunities we
have had of testifying our regard. It is by such

2194.] MINISTERIAL CHARACTER PORTRAYED. 285

communications that we revive both in ourselves
and others those sublime affections, which constitute
the basis of Christian friendship. The Apostle, when
writing to the Corinthians, was constrained to sound
forth, as it were, his own praises, in order to answer
the calumnies that had been circulated respecting
him : but in this epistle he speaks only out of the
fulness of his heart to those whom he regarded with
the most endeared affection : and the wrhole of what
might be called boasting was nothing but the effusion
of a mind glowing with love, and animated with the
noblest sentiments.

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

I. What are the dispositions and habits of a faithful

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

But they are designated by a far more exalted
character, even that of a father ; which comprehends
in it every thing that is tender and endearing b. How
much of care and responsibility is involved in this
relation, may be judged from the complaint which
Moses poured out before God, when he was called
upon to stand, as it were, in this relation to all the
people of Israel0.

There is however a still more tender image by
which God is pleased to represent his own stu
pendous love to his people, and by which also the

a Ezek. xxxiv. 2, 4. and Isai. xl. 11. i> 1 Cor. iv. 14, 15.

c Numb. xi. 1 1 — 14.

286 1 THESSALONIANS, II. 7, 8. [2194.

duty of ministers is portrayed; I mean that of a
mother,, nursing her infant offspring d. St. Paul,
declaring his anxiety for the welfare of his converts,
compares his feelings with the pangs of a woman in
child-birth6; and his delight in them, with that of a
mother cherishing in her bosom her new-born infant.
The language in our text is exquisitely beautiful and
touching. The nurse spoken of, is not an alien, but
a nursing-mother : it is not in her arms only, but in
her bosom, that she cherishes the child. In all her
treatment of it, she is not harsh, as one that is soon
wearied in performing offices of love ; but gentle.
If absent from her infant for a few hours only, she is
most affectionately desirous of it, and delights to
draw forth to it the breast, even though it be with
great pain and inconvenience to herself; and she
would impart to it, as it were, her vital strength,
yea, her very soul: and all this she does to it because
of the tender affection which she bears towards it.
The whole creation does not afford a sublimer image
than this ; yet this fitly represents the conduct of
St. Paul towards the Church of Christ, and conse
quently, the conduct of every faithful minister, in
proportion as he resembles St. Paul.

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

1. His tender affection —

[St. Paul's concern for his converts was never surpassed by
that of an)7 mother for her children. If there was the least
reason to fear that any temptation had operated to the injury
of their souls, he had no rest in his spirit, till he had ascer
tained their real state ; and, if he received a favourable
account of them, then every trial was easy, and every affliction
lightf. Thus it is also with every servant of the Lord Jesus.
" If any man care not for his sheep, he is an hireling," and
unworthy of the name of a minister of Christ. The true
shepherd will, I had almost said, " lay down his life for the
sheep." Well he knows that nothing but the Gospel, faith
fully administered, can benefit their souls: and this he is
willing to impart to them to the utmost of his power, as the
remedy for all their diseases, and as a supply for all their

d Isai. Ixvi. 10—13. c Gal. iv. 19. ' 1 Thess. iii. 5—8.

2194.] MINISTERIAL CHARACTER PORTRAYED. 287

wants : and, according to its efficacy upon their souls, will be
his hopes and fears, his joys and sorrows. " He has no greater
joy than to see his children walk in truth8."]

2. His self-denying exertions —

[St. Paul wrought with his hands by night, to supply his
own temporal necessities, whilst he laboured, with incredible
exertion, throughout the day, to communicate spiritual benefits
to the souls of men. Though he might justly have claimed a
maintenance for his body, yet he forebore to do it, that he might
have the satisfaction of dispensing freely the blessings which he
himself had so freely received'1. Every minister indeed is not
called to forego in like manner his claims of temporal support ;
but every minister should be able to declare to his people, as
in the presence of God, " I seek not yours, but you." The
only object of a faithful servant of Christ is, to advance the
welfare of his people : for this end he will " not count even
life itself dear to him," but will " endure all things for the
elect's sake, that they may obtain the salvation that is in
Christ Jesus with eternal glory'." And if he be really called
to sacrifice his life in the sacred cause, he will account it
rather a ground for congratulation than any cause of sorrow
or condolence11.]

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

II. The reciprocal obligations of a faithful people—

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

1. Love to his person-
fin this very epistle, wherein St. Paul testifies such un
bounded love to his converts, he tells them what they also
ought to feel towards those who ministered unto them : " We
beseech you, brethren, to know them who labour among you,

K 3 John, ver. 4.

h ver. 9. and 2 Thess. Hi. 8, 9. with 1 Cor. ix. 12 — 18. and
2 Cor. xi. 7—12.

1 Acts xx. 21. and 2 Tim. ii. 10. * Phil. ii. 17, 18.

288 I THESSALONIANS, II. 7, 8. [2194.

and are over you in the Lord, and admonish you; and to
esteem them very highly in love for their work's sake1." We
speak not here of that partiality, which renders men unwilling
to receive the Gospel from any one besides their own favourite
minister; — that is a reprehensible attachment, leading to an
idolatrous regard to some, and a contemptuous disregard of
others : but a grateful sense of the obligations conferred by
those who labour in the word and doctrine, ought to be culti
vated and expressed by allm. Indeed it can scarcely be carried
to too great an extent : it should not stop short of any sacri
fice, not even of the surrender of life itself, if by such means
their labours may be preserved for the Church of Christ".]

2. Attention to his instructions—

[No one can doubt whether this be the duty of a child
towards his parent0 : and it is equally the duty of a people
towards their spiritual parent. A minister is sent especially
from God himself to impart unto them the knowledge of the
Gospel. Though he is only an earthen vessel, he has the
treasures of salvation committed to him for the benefit of
others ; and, as a faithful steward, he is to dispense them to
all according to their several necessities. He is to them in
the place of God himself. He is to them in God's stead,
when he is proclaiming to them, in his name, the word of
reconciliation. His word, as far as it agrees with the inspired
volume, is the word, not of man. but of God : and they who
despise it, despise not man, but Godp.]

3. Submission to his authority —

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

1 1 Thess. v. 12, 13. m 1 Tim. v. 17. " Rom. xvi. 3, 4.
0 See Deut. xxvii. 16. P ver. 13. and 1 Thess. iv. 8.

2194.] MINISTERIAL CHARACTER PORTRAYED. #89

as they that must give account ; that they may do it with joy,
and not with grief: for that is unprofitable for youV]

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

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

IMPROVEMENT—

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

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

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

i Heh. xiii. 17. T Horn. xvi. 1,2, fi, 9, 12.

VOL. xvni. r

290 1 THESSALONIANS, II. 11,12. [2195.

LIt must be expected that where the Gospel has been
long preached, Satan will sow tares with the wheat, and that
evils of some kind or other will arise. It was so in the apo
stolic age, and it will be so in every age. It were unreasonable
to expect that it should be otherwise, considering how corrupt
the hearts of men are, and how easy it is for any one of a
perverse spirit to create dissension. But if what we may call
the family union and harmony have been interrupted, every
one should exert himself to the uttermost to restore the bonds
which have been dissolved. Let all in the first place set
themselves to find out what has been the occasion of dissen
sion ; and endeavour, if possible, to remove the cause, and
especially to subdue and mortify those evil dispositions which
have unhappily been exercised. If there be any of a perverse
spirit, withdraw from them, that they may be put to shame8.
If any be conscious that they have done amiss, let them repent
and humble themselves before God and man1. Thus will evil
be done away : thus will Satan also, our great adversary, be
disappointed : and thus shall we all " grow together an holy
temple in the Lord."]

8 Rom, xvi. 17, 18. and especially 2 Thess. iii. 6, 14, 15.
* 2 Cor. vii. 8, 9.

MMCXCV.

THE DUTY OF THOSE WHO ARE CALLED.

1 Thess. ii. 11, 12. Ye know how we exhorted and comforted
and charged every one of you, as a father doth his children,
that ye would ivalk worthy of God, who hath called you unto
his kingdom and glory.

NEXT to the example of our blessed Lord, there
is none so worthy of imitation as that of St. Paul.
He appears to have been so entirely cast into the
mould of the Gospel, that he was a living image of
all that it requires. In the ministerial office espe
cially he was almost a perfect pattern. His intre
pidity, his singleness of heart, his self-denial, his
fervent zeal for God, and tender love to man, never
were surpassed, nor ever equalled by any human
being. Respecting the purity of his intentions, and
the probity of his conduct, he could appeal to all
among whom he had laboured, yea to God also : no

2195.] THE DUTV OF THOSE WHO ARE CALLED.

less than eight times in eleven verses does he repeat this
appeal ; so conscious was he that he had exerted
himself to the utmost of his power to promote the
welfare of his fellow-creatures, and the glory of his
God.

In the appeal before us we may notice,

I. The duty of Christians—

The first great duty of those to whom the Gospel
comes, is to believe in Christ3. But yet even this is
subservient to a higher end, even to the attainment
of holiness, and the glorifying of God by a heavenly
conversation. The Christian is not to be satisfied
with low attainments, but to walk worthy of his God ;
to walk worthy of him,

1. As his Governor—

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

2. As his Benefactor—

[God has " called" his people, not by the word only, but
also by "the effectual working of his power:" he has called
them to be subjects of " his kingdom" on earth, and heirs of
" his glory" in heaven b. This distinguishing grace calls for
every possible expression of love and gratitude. Our one
inquiry therefore should be, " What shall I render unto the
Lord for all the benefits that he hath done unto me ? How
shall 1 walk worthy of such a Benefactor? Shall not my soul
overflow with love to him ? Shall I not " delight myself in
him ;" and " present myself a living sacrifice to him ;" and

> 1 John iii. 23. and John vi. L>8, 29.
b Eph. ii. 19. 2 Thess. ii. 13.

292 I THESSALONIANS, II. 11, 12. [2195.

strive incessantly to "glorify his name?" Shall I think any
thing too much to do or suffer for his sake ? Shall I not seek
to be " pure as he is pure," and " perfect as he is perfect?"
Surely, " as He who has called me is holy, so should I be holy
in all manner of conversation0."

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

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

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

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

1. In a way of affectionate entreaty —

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

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

Consider also how your piety will promote the good of others.
We speak not of the benefit that will arise to society from the
good offices you do them ; but of the effects which your good
example will produce. If your life be not " such as becometh
the Gospel of Christ," the world will despise religion as a
worthless unproductive thing : and those who profess godliness
will be apt to catch the infection, and to sink into lukewarm-
ness. But if you " walk worthy of your vocation," you will

c 1 Pet. i. 1").

2195.] THE DUTY OF THOSE WHO ARE CALLED. 293

" by your well-doing put to silence the ignorance of foolish
men ;" you will constrain them to confess, that the principles
which operate so powerfully on your souls, must needs be
good ; and you will perhaps win many, who would never have
been won by the word alone d.

Consider further how it will advance your eternal happiness.
What though there be no merit in your works, shall they not
be rewarded? Shall not every one reap according to what he
sows6; and that too, not according to the quality only, but the
quantity also, of his seed ? Yes ; " every man shall be rewarded
according to his own labour f:" he shall "reap sparingly or
bountifully, according as he has sowng;" and every talent that
is improved shall have a correspondent recompence in the day
of judgment11.

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

2. In a way of authoritative injunction—

[St. Paul, when least disposed to grieve his people, said
to them, "As my beloved sons, I warn you1." And in the
text he tells us, that he " charged" them in a most solemn
manner, and testified^ unto them. Behold then, we testify
unto you that the holiness which we inculcate is of prime
importance, and indispensable necessity.

Consider that nothing less than l/iis will prove you to be real
Christians. If you are " Israelites indeed, you must be
without guile." If fire descend from heaven into the bosom
to consume your lusts, it will burn till all the fuel be con
sumed. The contending principles of flesh and spirit will
never cease from their warfare, till the flesh be brought into
subjection1. " If you are Christ's, you have crucified the flesh
with its affections and lustsm." Deceive not yourselves ; for,
"whomsoever you obey, his servants you are"." If you are
born of God, you will not harbour any sin0, or be satisfied with
any attainment11; but will seek to be " righteous, even as God
is righteousq."

Consider that nothing less ivill suffice to comfort you in a
dying hour. When you come to that solemn season, things
will appear to you in a different light from what they now do.
The truths, which have now gained your assent indeed, but
float in your mind as though they were devoid of interest or

d 1 Pet. iii. 1. e Gal. vi. 7, 8. f I Cor. iii. 8.

8 2 Cor. ix. 6. h Matt. xxv. 28, 29. ' 1 Cor. iv. 1 I.

k fjtaprvpovpevoi. ' Gal. v. 17. 1 Cor. ix. 27.

m Gal. v. 24. " Rom. vi. 16. ° 1 John iii. 0.

P Phil. iii. 12—14. ^ 1 John iii. 7.

294 1 THESSALONIANS, II. 11, 12, [2195.

importance, will then present themselves to your mind as the
most awful realities. What will you then think of cold and
lifeless services ? What bitter regret will seize you, and ter
rible forebodings too, perhaps, when you look back upon a
partial obedience, and an hypocritical profession ? O that you
may not fill your dying pillow with thorns ! O that you may
serve the Lord in such a manner now, that in that day you
may " enjoy the testimony of a good conscience," and " have
an abundant entrance into the kingdom of your Lord and
Saviour1"!"

Consider, lastly, that nothing less will avail you at the bar of
judgment. We repeat it, that you will not be saved for your
works : but we repeat also, that you will be dealt with accord
ing to your works. It will be to little purpose to have cried
" Lord, Lord," if you are not found to have done the things
which he commanded8. God has said, " Cursed be he that
doeth the work of the Lord deceitfully1;" nor will either our
self-commendations, or the applause of others, avail us, if the
heart-searching God do not bear witness to our integrity11.

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

APPLICATION —

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

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

Are there any who, by reason of their unsteady walk, are
ready to doubt whether they have ever been effectually called ?
Let me both " exhort and charge" them not to leave this

r 2 Pet. i. 10, 11. with Ps. xxxvii. 37.

s Matt. vii. 21 — 23. with Luke vi. 46.

1 Jer. xlviii. 10. u 2 Cor. x. 18. * 1 Cor. vi. 20.

2196.] A DUE RECEPTION OF THE GOSPEL. 295

matter in suspense ; but to obtain of God that " grace that
shall be sufficient for them." Let me at the same time suggest
some considerations proper to " comfort" and support their
minds. They would ask perhaps, How shall I gain the object
of my wishes ? How shall I walk worthy of my God ? I
answer, " WALK IN CnniSTy," in a continual dependence on
the merit of his blood, and the assistance of his good Spirit.
By his blood ye shall be cleansed from guilt: " by his Spirit
ye shall be strengthened in your inner man," and enabled to
do whatever He commands2.

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

y Col. ii. 0. * Phil. iv. 13.

MMCXCVI.

A DUE RECEPTION OF THE GOSPEL.

1 Thess. ii. 13. For this cause also thank ice God without
ceasing, because, u-lien ye received the word of God which ye
heard of us, ye received it not as the ivord of men, but as it
is in truth, the word of God, which effectually wor/ceth also
in you that believe.

A PARENT of a numerous family must expect
trials of various kinds : yet will He have many con
solations to counterbalance them. And so it is also
with the faithful minister. Both from without his
Church and from within, he will experience much
that is painful and afflictive : but, if his afflictions
abound, so will his consolations also : if his doubts
respecting the state of some of his people renew in
him pangs, like those of a woman in travail, the pro
gress and advancement of others will afford him
much heartfelt satisfaction. Thus St. Paul found it.
The anguish that was occasioned in his bosom by
some of his converts, was so keen, that he could
scarcely speak of them without weeping : but over
others he rejoiced with a very lively and exalted joy.
The Church at Thessalonica in particular was con
templated by him with pre-eminent delight ; inso
much that, whenever the thought of them occurred

296 1 THESSALONIANS, II. 13. [2196.

to his mind, he could not but pour out his soul before
God in praises and thanksgivings in their behalf.

It is our intention at present to shew,

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

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

1. The manner of its reception—

[They did not consider his word as a system, like that of
different philosophers, invented by man, and standing only on
human authority ; but they regarded it as the word of God
himself, even whilst it was delivered to them by a weak
instrument, " a man of like passions with themselves." They
looked, through the messenger, to Him whose ambassador he
was ; and every word that was uttered by him was received as
if it had been spoken from heaven by the Deity himself: they
received it as proceeding from his love, as sanctioned by his
authority, and as assured to them by his truth and faithfulness.
The great wonders of redemption through the blood and
righteousness of the Lord Jesus were not looked upon " as
a cunningly devised fable," but as a most stupendous effort of
divine wisdom, planned from all eternity in the councils of the
Father, and executed in due season by his only-begotten Son,
and applied to their hearts by the agency of the ever-blessed
Spirit— — • — They felt not themselves at liberty to reject
these overtures of mercy, or to cavil at them as exceeding the
comprehension of our feeble reason ; they considered that they
had no alternative, but to believe, and live : or to disbelieve,

and perish -But their acceptance of these overtures

was not a matter of constraint: they saw that the veracity of
God was pledged to fulfil every promise which the Apostle
made to them in Jehovah's name ; and that it was as im
possible for a penitent believer to perish, as it was for God to
lie — - How could he be otherwise than thankful, when
his word among them was thus received ?]

2. The manner of its operation —

[Truly his word among them was " quick and powerful ;"
and most effectually did it work upon them in their first con
version, in their subsequent support, and in their progressive
sa notification. He speaks before of " the entrance he had had

2196. A DUE RECEPTION OF THE GOSPEL.

among them," in that " they had turned from idols to serve
the living and true God :" and, immediately after our text, he
mentions the heavy trials they had had to endure ; which yet
they had sustained with unshaken fortitude : and the tidings
he had heard from Timothy, of their advancement in faith and
love and every grace, completed his joy, so that he forgot all
his own afflictions through his joy on their account3. What
could he desire more than this ? St. John, who had been
admitted to nearer intercourse with his Saviour than any other
of the Apostles, knew no greater joy than thisb. Well there
fore might St. Paul pour forth his soul to God in praises and
thanksgiving for such a mercy as this.]

In St. Paul's acknowledgments we may see,

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

Wherever the Gospel is so received, and so ope
rates, there is abundant cause for praise and thanks
giving unto God ;

1. For the people's sake—

[Happy, thrice " happy are the people that are in such a
case, yea happy are the people who have the Lord for their
God." " Who is like unto thee, O people saved by the
Lord0!" Can we reflect on the change that has taken place
on you, and not rejoice ? " Look unto the rock whence ye are
hewn, and to the hole of the pit whence ye are dug." Do ye
congratulate Lot on his escape from Sodom ? What was that
fire in comparison of those burnings from which ye are
escaped? He was saved to die at last: you are saved to live
for ever. You are not merely delivered from the power of
darkness, but are translated into the kingdom of God's dear
Son, yea, and are made heirs together with him of an ever
lasting inheritance. Little can we know of the value of an
immortal soul, if we are not filled with joy and gratitude at
the thought of such blessings being imparted to it.]

2. For the Church's sake—

[No language could adequately express the transports of
the saints of old, when they contemplated the effects that are
here described : " Sing, O ye heavens; for the Lord hath done
it : shout, ye lower parts of the earth : break forth into sing
ing, ye mountains, O forest, and every tree therein : for the
Lord hath redeemed Jacob, and glorified himself in Israel*1."

a 1 Thcss. iii. 6, ". h 3 John, ver. 4. c Dcut. xxxiii. 29.
ri Isai. xliv. 23. Sc-c also Ps. xcvi. 11 — 13. ami xcviii. 1 — 9.

298 1 THESSALONIANS, II. 13. [2196.

Where such children are multiplied, Zion, the mother of them
all, may well rejoice : her honour will be great ; her happiness
exalted: with what joy will she draw forth her hreasts of con
solation to her numerous offspring! with what delight will she
dandle them on her knees, and bear them in her arms6! In
the sight of all the world shall she be glorified ; and she shall
be a blessing to all around herf.]

3. For the world's sake —

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

4. For the Lord's sake —

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

SEE from hence,

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

[As in the wilderness, so now, " the word preached does
not profit men, because it is not mixed with faith in them that

c Isai. Ixvi. 10 — 13. f Isai. Ix 1:3, H. e Zeph. iii. 17.

2197.] CHRISTIANS THE JOY OF THEIR MINISTERS. 299

hear it." Men do not hear it as the word of God. They see
nothing, and hear nothing, but a man like themselves ; and
therefore they hear without interest and forget without re
morse. But be it known to all, that their disregard of God's
messages, by whomsoever delivered, involves them in the
deepest guilt'1, and will subject them to the heaviest punish
ment1.]

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

[Whenever you come up to the house of God, come with
prepared hearts, as Israel did to Mount Sinai at the giving of
the law. Look through the minister to God himself. Sit at
his feet, as Mary at the feet of Jesus. Seek not to be pleased,
but edified. Do not indulge a critical and captious spirit;
but " receive with meekness the engrafted word ;" and then
you shall find it both able and effectual to save your souls k.
If it be a precept, or an exhortation, a promise or a threaten
ing, receive it as if it were addressed to yon by an audible
voice from heaven : so shall it descend on your souls as dew
or rain, that fail not to accomplish the ends for which they are
sent1.]

h 2 Chron. xxvi. 12. 1 Thess. iv. 8.

1 Heb. ii. 1 — 3. and x. 28, 29. k Jam. i. 21.

1 Isai. Iv. 10, 11.

MMCXCVII.

CHRISTIANS THE JOY OF THEIR MINISTERS.

1 Thess. ii. 19, 20. What is our hope, or joy, or crown of re
joicing ? Are not even i/e in the presence of our Lord Jesus
Christ at his coming ? For ye are our glory and joy.

THE relation between a minister and his people
is a subject rarely touched upon, except in addresses
exclusively intended for those who sustain the pas
toral office. But it is a subject of general import
ance ; and ought to be felt by the people, as well as
by the minister ; between whom there should be at
all times a feeling of reciprocal affection. A pious
pastor does not undertake his office in order to
feed himself with the fat, and clothe himself with the
wool, of his flock. No ; he has higher objects in
view : he seeks their best interests, and makes their

300 1 THESSALON1ANS, II. 19, 20. [2197.

welfare his chief concern. The epistles of St. Paul,
not those addressed to Timothy and Titus merely,
but those addressed to whole Churches, are full of
this subject. This to the Thessalonians is almost
one continued breathing of parental tenderness, on
the Apostle's part, and a call on his converts for
correspondent emotions on their part. The extreme
ardour of his affection for them is indeed the imme
diate subject of all the preceding context. He had
been driven from them suddenly by a violent per
secution ; and it was owing to the unabated malice
of his enemies that he had not visited them again.
Greatly had he longed to do so ; and repeated efforts
had he made ; for they were exceeding dear to him,
as he tells them : " For what is our hope, or joy, or
crown of rejoicing ? Are not even ye in the presence
of our Lord Jesus Christ at his coming ? Yes, ye are
our glory and joy."

From these words we will take occasion to shew,

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

1. As witnesses for God —

[God is excluded as it were from this lower world. The
great mass of mankind acknowledge him not, or acknowledge
him in word only, and not in deed and in truth. But true
believers confess him openly before men : they are his wit
nesses, that he is great, and worthy to be feared ; that he is
good, and worthy to be loved ; that he is faithful, and worthy
of entire trust and confidence. But yet more particularly
they are witnesses of all his perfections, as united and glorified
in the cross of Christ ; and they proclaim to all around them,
that, in Christ Jesus, God is " a just God and a Saviour," yea
"just, and yet the justifier of all that believe in Jesus." These
are the truths which ministers have it in commission to make
known to the sons of men : and by the free publication of

2197.] CHRISTIANS THE JOY OF THEIR MINISTERS. 301

these truths they hope to turn men from the guilt and domi
nion of sin, to peace with God, and universal holiness. Obsti
nate unbelievers will deride this attempt as visionary : but the
minister of God can point to his converts as living witnesses
for God, and as monuments of the saving efficacy of his
Gospel ; and in this view they give him a ground of joy and
exultation far beyond all that the whole world besides could
afford. Hence " he glories in them in the Churches," as
God himself also does, seeing that " they are to him for a
name and for a praise and for a glory" throughout the whole
earth.]

2. As trophies of the Redeemer's grace—

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

3. As the fruits of his own labour —

[It is rarely, if ever, now, that faithful servants of Christ
are suffered to labour, like Isaiah, fifty years, and, like Hosea,
seventy, with scarcely any visible fruits of their ministry.
Though God does not make equal use of all, yet, if they be
faithful, he will not leave them without witnessb: he will
" accompany their word with signs following." Were they left
to " labour in vain and run in vain," their hands would soon
hang down, and their hearts faint : but when they see " the
dry bones quickened, and the dead come forth out of their
graves," through the influence of their word, they greatly

» Isai. Ixii. 3. b Jer. xxiii. 22.

1 THESSALONIANS, II. 19,20. [2197.

rejoice0. They point to such persons as " seals of their
ministry4," and as attestations from God, that the word deli
vered by them is His word. It is said of women, that, when
once they behold the fruit of their travail, they " forget, as it
were, all their pangs, for joy that a man-child is born into the
world." And thus it certainly is with those who minister in
holy things. Much they have to endure in the prosecution of
their great object : but when they see sons and daughters
born to God, they account their labours richly recompensed ;
and, for the attainment of such a blessing " they count not
even their lives dear unto them."]

4. As pledges of his own eternal felicity—

[There is, it is true, no merit in converting sinners unto
God, seeing that the whole work is God's alone. " Whoever
plant or water, it is God alone who gives the increase." But
it is nevertheless true, that " they who turn many to right
eousness shall shine as the stars for ever and ever6." It is
not indeed in proportion to every man's success, that a recom-
pence will be bestowed : but according to every man's labour
it will f. And O! what a blessed period will that be, when
the faithful minister shall present his converts before the
throne of God, saying, " Here am I, and the children thou
hast given me ! " Not even in the presence of the Lord Jesus
Christ himself will he forget those with whom, as St. Paul
expresses it, he once travailed in birth : " there will they be
his joy and crown of rejoicing:" there will they be, as it were,
jewels in his crown. Every fresh accession to the Church
thus enhances the minister's joy : and in the prospect of this,
" he joys according to the joy in harvest, and as men rejoice
when they divide the spoil g."]

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

II. Who they are whom he can truly recognize under

this character —

In the first ages, when every one was exposed to
so much peril on account of his Christian profession,
there was reason to hope that all were sincere : and
therefore the Apostle could say to the whole Phi-
lippian Church, " It is meet for me to think thus of
you all." But Christianity is professed now under
far other circumstances : and the great mass of those

c Ezek. xxxvii. 9, 10. d 1 Cor. ix. 2. e Dan. xii. 3.

f 1 Cor. iv. 8. s Isai. ix. 3.

2197.] CHRISTIANS THE JOY OF THEIR MINISTERS. 303

who are called by the name of Christ are far from
being "a joy and crown of rejoicing" to their minister.
Even of religious professors, there are great multi
tudes " of whom we must stand in doubt," and of
whom we cannot speak, but with grief h. Those who
alone wrill ultimately prove the joy and crown of their
ministers, are,

1. Those who embrace the faith—

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

2. Those who walk in love—

[If there be a mere adoption of Christian principles,
without the attainment of Christian practice, this change will
produce no satisfaction in the heart either of God or man.
But if there be a corresponding change in the heart and life of
a professor, and a suitable exercise of Christian graces and
tempers, then the minister will feel a proportionable confidence
respecting a work of grace within him : seeing the fruit to be
good, he will conclude that the tree is good also. The grace
of love in particular must be predominant. " This is the grace
whereby all men are to know whether we be Christ's disciples."
If pride, envy, malice, or any other temper contrary to love,
reign in the heart, we only deceive ourselves in fancying our
selves Christians : we are yet in darkness, and children of the
wicked one'. A minister can only weep over such persons:

11 Phil. iii. 18.

' 1 John ii. 9 — 11. and iii. 10, 14, 15. and iv. 7, 8.

304 1 THESSALONIANS, II. 19,20. [2197.

they are a grief to him herek : they will be yet more so in that
day when the Lord Jesus Christ shall come to judge the world1 :
they themselves too, if they be not undeceived in time, will
have to bewail their delusions to all eternity. Love is abso
lutely and indispensably necessary to prove the sincerity of our
faith. If that reign not in the heart, our faith is but the faith
of devils : but if that be the governing principle of our lives,
then have we " that which accompanies salvation ;" and a mini
ster may confidently rejoice over us as the elect of Godm.]

3. Those who advance in holiness —

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

We will IMPROVE this subject,
1. In a way of appeal —

[The text is an appeal to the whole Church at Thessa-
lonica, that he had sought nothing, and gloried in nothing, in
comparison of their spiritual welfare. And the same appeal, we
hope through grace, we can make also0. Yes, blessed be God,
we can, and do, appeal both to you and to God himself, that
that we have lived but for the benefit of those committed to
our charge, and " have known no greater joy than to see our
people walk in truth." Permit us then to ask, whether ye can
make the same appeal to the heart-searching God ? Have ye
sought, as the one great object of your life, so to improve our
ministrations, that "ye might be our joy and crown of rejoicing

k 2 Cor. xii. 20, 21. l Heb. xiii. 17.

m 1 Thess. i. 4. Heb. vi. 9. n 1 John ii. 28.

0 Of course, no minister will proceed to make such an appeal, if
he has not a testimony in the consciences of his people, that what he
says is true.

2198.] MINISTER'S JOY IN PEOPLE'S STABILITY. 305

in the presence of the Lord Jesus Christ at his coming ?" Has
there also been a reciprocity of affection, so that " we have been
your rejoicing, even as ye also have been ours, in the prospect
of the great day of the Lord Jesusp ?" Let this be well fixed
in all your minds, that unless the regard between a minister
and his people be mutual, and their endeavours to reap benefits
from his ministry keep pace with his efforts to impart them,
little ultimate good can result from the connexion : on the
contrary, the word which he labours to make unto you " a
savour of life unto life, will prove in the issue a savour of death
unto death."]

2. In a way of exhortation—

[A meeting must soon take place between us before the
judgment-seat of Christ: and in reference to that awful period
St. Paul exhorted the Thessalonian Church, saying, " We
beseech you, brethren, by the coming of our Lord Jesus Christ,
and by our gathering together unto him'1." In reference to
that solemn meeting we also would exhort you. In a little
time we shall be called to give an account of our ministrations,
as you also will of your improvement of them. Let not him
who wishes you to be his joy and crown be disappointed of his
hope. If he have not to " present you in a perfect state to
Christ in that day," all his warnings and instructions will have
been lost upon your, yea, worse than lost, seeing that he will
be " a swift witness against you."

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

And let those of you who look up to him as your spiritual
Father, hold fast the truth ye have received, and endeavour to
shine more and more as lights in the world, that his joy in you
may be complete in the last day8. Yes, we would address you
in the words of Paul to his Philippian converts ; " My brethren,
dearly beloved, and longed for, my joy and crown, so stand ye
fast in the Lord, my dearly beloved1."]

P 2 Cor. i. 14. i 2 Thess. ii. 1. r Col. i. 28.

s Phil. ii. 1"), 16. » Phil. iv. 1.

MMCXCVIII.

THE PEOPLE'S STABILITY is THE MINISTER'S COMFORT.
1 Thess. iii. 8. Now tve live, if ye standfast in (he Lord.

THERE is nothing that more strongly characterizes
a faithful ministry, than the mutual affection that is

VOL. XVIII. X

306 1 THESSALONIANS, ITT. 8. [2198.

found to exist between the minister and his stated
hearers. The people, while they retain any just
regard for their Lord and Saviour, will love those
who have been his instruments for good to their
souls a: and those who are instrumental in bringing
others to the knowledge of salvation, will consider
their converts as their children, " whom they have
begotten to God," and " with whom they have, tra
vailed in birth V We see this exemplified in all
St. Paul's epistles, especially in that before us. After
a short stay at Thessalonica, he was driven from
thence by " certain lewd fellows of the baser sort,"
who sought to kill him ; and who, on hearing that
he was fled to Beraea, followed him thither with the
same intent, and drove him thence also. He was
now at a great distance from them, and very appre
hensive on their account ; lest the sufferings which
he had endured for them, and the trials which they
themselves also experienced, should have deterred
them from maintaining their steadfastness in the
faith. "When therefore he could no longer forbear0,"
he thought it better to be left at Athens alone, than
to remain any longer in uncertainty about them ; and
accordingly he sent his only friend and companion,
Timothy, to see them, and to report to him their
state. Having heard a good account of them, he
declares, that all sense of his own personal afflictions
vanished, as soon as he heard of their spiritual ad
vancement ; and that his spirits, which had been ex
hausted by a long and painful suspense, were revived,
so that he began, as it were, to " live" anew, since he
was informed that they " stood fast in the Lord."

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

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

When any persons first receive the Gospel, so as
to yield themselves up to its influence, they are said

a Gal. iv. 15. b 1 Cor. iv. 15. Gal. iv. 19.

c Twice mentioned, ver. 1,5.

2198. J MINISTER'S JOY ix PEOPLE'S STABILITY. 307

to " be in Christ :" when they make advances in
grace, they are said to " walk in Christ :" and when
they are established in a firm adherence to the truth,
they are said, as in the text, " to stand fast in the
Lord." This is that stability which is required of us ;
namely, a stability in the faith, the profession, and the
practice of the Gospel.

1. In the faith of the Gospel—

[There are many things which may occasion us to make

shipwreck of the faithd — and many more, which may

rob us of the vital experience of it in our soulse - - But

all these must be withstood : we must " hold fast the form of
sound words that hath been delivered to us ;" and, not con
tented with a barren orthodoxy, we must live altogether by
faith in the Son of God, enjoying his presence, and " receiving
out of his fulness grace for grace " — ]

2. In the profession of it—

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

3. In the practice of it—

d A conceit of our own wisdom, Rom. i. 22. Isai. xlvii. 10 ; a
fondness for philosophy and vain deceit, Col. ii. 8 ; a listening to the
disputes of heretics, '2 Tim. ii. 1C — 18 ; an undue regard to ceremo
nial institutions, Col. ii. 16 — 19 ; or an erroneous idea of the merit
of good works, Rom. x. 3.

e Love of the world : sloth, &c. &c.

X ^

308 1 THESSALONIANS, III. 8. [2198.

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

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

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

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

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

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

f Jam. i. 26.

2198.] MINISTER'S JOY IN PEOPLE'S STABILITY. 300

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

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

2. Because their salvation altogether depends upon
it-
fit is not sufficient that imn '''run well for a season ;"

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

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

[When any persons turn, either in faith or practice, from
the holv commandment delivered to them, "all the labour we
have bestowed upon them is in vain:" it is even worse than in

e Matt. v. 16.

310 1 THESSALONIANS, III. 8. [2198.

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

We shall CONCLUDE our subject with a few words,

1 . Of grateful acknowledgment —

[It would not always be proper to commend people to
their face : yet on some occasions the Apostle judged it expe
dient to do soh. We rejoice therefore in bearing testi
mony to the steadfastness which you have maintained during
our afflictive separation from you ; and we can truly say with
the Apostle, that " in all our affliction we have been greatly
comforted by your faith1." "We thank God for all the joy
wherewith we joy before him on your account ;" and we pray,
that " what he has thus begun in you, he may carry on and
perfect until the day of Christ."]

2. Of affectionate warning —

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

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

3. Of joyful encouragement-
fit is not in yourselves, but in the Lord, that you are to

stand fast : and while you are placing all your dependence on

h 1 Thess. i. 2, 3. and 2 Thess. i. 3, 4.

1 Verse before the text. This was after almost a whole year's in
termission of the author's labours as a minister. But any other occa
sion, such as heresies or contentions resisted by them, may be
referred to.

A MINISTER'S JOY IN HIS PEOPLE. 311

him, he is engaged to " keep you by his own almighty power
unto everlasting salvation." " Be strong then in the Lord,
and in the power of his might." " His grace is sufficient for
you," and shall " make you more than conquerors" over all
your enemies. Weak as you are in yourselves, " He is able
to keep you from falling, and to present you faultless before
the presence of his glory with exceeding joy." " As then
ye have received the Lord Jesus Christ, so walk ye in him,
&c.k."]

k Col. ii. 6, 7.

MMCXCIX.

A MINISTER'S JOY IN ins PEOPLE.

1 Thess. iii. !), 10. What thanks can we render to God again
for y OK, for all the joy wherewith ive joy for your sakes before
our God; night and day praying exceedingly that we might
see your face, and might perfect that ivhich is lacking in your
faith ?

THE connexion between a minister and his people
is little considered, and little felt. A general concern
on his part, and a respectful esteem on theirs, are
deemed adequate expressions of their mutual regard.
But the relation of a father is not nearer than that
which a minister sustains towards those whom he
has begotten by the Gospel : nor should their mutual
feelings be a whit less tender than those of a parent
and a child. " They should be his joy ; and he
theirs3." It was in this light that St. Paul regarded
his Thessalonian converts. They were the fruit of
his ministry. It was the word delivered by him that
had been made effectual to their conversion to God1';
and they had greatly adorned their holy profession0.
He had meditated a longer stay among them ; but
had been driven away from them suddenly, by the
violence of persecution d. He had also made repeated
attempts to return to them ; but had been prevented
by the determined hostility of his enemies6. Not
knowing how far they might be able to maintain their

a 2 Cor. i. 14. b 1 Thess. i. o, 6. c 1 Thess. i. 7, 8.

d Acts xvii. 1—10. * 1 Thess. ii. 18.

312 1 THESSALONIANS, III. 9, 10. [2199.

steadfastness, he felt extreme anxiety in their behalf:
and " when he could no longer forbear, he thought it
good to be left at Athens alone," rather than continue
any longer in such painful suspense respecting them.
He dismissed Timothy therefore, though he could
but ill spare the labours of so dear a friend, to inquire
into their state, and to bring him a faithful account
of their progress f. The tidings he received were
highly favourable ; and they filled him with unutter
able joy ; his very life being bound up, as it were, in
their welfare g. Indeed, he had never ceased to pray,
and with extreme earnestness, to God, to open a way
for his return to them, and to make him still more
useful to their souls. Of this he assures them, in the
words which we have just read ; which will lead me
to shew you,

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

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

1. Their past deliverance—

[Lately, how different was their state from what it is now
become ! " They were afar off from God ; (alas ! how far !)
but now they are made nigh by the blood of Christ :" they
were " aliens from the commonwealth of Israel, and strangers
from the covenants of promise ; but now are made fellow-
citizens with the saints, and of the household of God." Now,
how can a minister contemplate his people as " recovered out
of the snare of the devil, by whom they had been led captive
at his will," yea, and as " brands plucked out of the burning,"
even out of the fire, as it were, of hell itself, and not rejoice?
Was it a matter of exceeding joy to the lame man to be re
stored, so that " he went into the temple, walking, and leaping,
and praising God?" and was it a matter of grateful admiration
to an assembled populace, when they saw all manner of bodily
diseases healed? and must it not fill a minister's heart with
joy to see the souls of men dispossessed and healed ? to see

f ver. 1, 2, f>. B ver. 0 — 8.

2199.] A MINISTER'S JOY IN HIS PEOPLE. 313

them " turned from darkness unto light, and from the power
of Satan unto God?" Verily,' he must be very unworthy
indeed to have such an honour conferred upon him, who does
not exult and leap for joy at the benefits imparted through
the instrumentality of his word.]

2. Their present walk—

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

3. Their future destinies—

[For them is prepared a throne of glory, on which they
shall reign for ever and ever in the presence of their God :
and the very angels in heaven are waiting, as it were, with
eager expectation, to instal them there : nor do they ever
execute a commission with sublimer joy than when sent down
from heaven to receive a departing spirit, and to bear him on
their wings into the realms of bliss. Let a minister view his
people in this light, and contemplate what they shall shortly
be — the very angels not so exalted, or so near their God, as
they'; and must he not rejoice? The very stones would cry
out against him, if his heart did not leap for joy at such a

11 ver. (3—8.

' Rev. v. 1 1. The angels are round about the ddcrs.

314 1 THESSALONIANS, III. 9, 10. [2199.

thought as this. To expatiate upon the glory of that state is
needless : suffice it to say, that every glorified saint will be
filled with bliss according to the utmost extent of his capacity,
and that without alloy, or intermission, or end : and for this it
is, that the minister is preparing them with tender assiduity
and incessant care : and well may he water these plants with
joy, when he recollects whose planting they are, and where
they shall grow to all eternity.]

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

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

In his absence from them will he pray to God in
their behalf; yea, " very exceedingly1"" will he pray
for them : (for this is the best test and evidence of
love :) and, when he shall have again the happiness
of ministering unto them, he will labour to advance
their every grace, but chiefly " their faith." This
(their faith), I say, he will particularly endeavour to
increase1, and to extend to the uttermost,

1. Its realizing views —

[Men imagine, that an assent to the truth of the Gospel
is faith : but such a faith as that may be no better than the
faith of devils ; of whom it is said, that they " believe and
tremble." But true " faith is the substance of things hoped
for, the evidence of things not seen :" it gives a reality to
things invisible and future, as if they were actually before
our eyes. It does not merely acknowledge our fall, and our
recovery by Christ ; but it brings them home with power to
the mind, so as to produce a suitable feeling of those truths in
our souls. Let us suppose a sepulchre opened before us, and
all its nauseous and offensive contents exhibited to our view :
we may easily conceive what disgust we should feel : yet is it
no other feeling than what a believing apprehension of our
own inward corruptions will create in our souls ; insomuch,
that we shall "lothe ourselves," yea, and "abhor ourselves,
even as holy Job did, in dust and ashes." We may form some
idea, too, what our feelings would be, if we were shipwrecked,
and saw the boat, to which we were about to commit ourselves,
stored with such necessary articles as the impending danger

k This seems to be the force of the word vTrepetcirepiffaov. See
also Phil. iv. 12.

1 Sec Phil. i. 2.5. and 2 Thess. i. 11, 12.

2199.] A MINISTER'S JOY IN HIS PEOPLE. 315

would admit of, and by the help of which we hoped to reach
a place of safety. Such is the light in which faith will present
the Lord Jesus Christ to our view. Our lost state by nature
and practice we shall feel, together with the absolute impossi
bility of preserving ourselves by any thing that we can do.
We shall see the Saviour offering himself to us as the means
afforded us by God for our deliverance ; and we shall with
eager solicitude commit ourselves to him, if peradventure we
may escape the perils of the sea, and reach in safety our
destined port. The whole work of salvation will become a
reality, in which all the emotions of hope and fear will be
roused, and the utmost efforts of our souls be called into
activity. Nay, it is not merely the alternative of life or
death that will press upon us, but the infinitely more fearful
alternative of heaven or hell ; of heaven, with all it glory ; or
hell, with all its terrors. I need not say how the sight of such
things operates in relation to the body : and surely a realizing
view of them by faith will not operate less powerfully in rela
tion to the soul. To this state, then, a minister will labour to
bring his people, that they may have the most vivid apprehen
sions of divine truths, and live under an impression of them
as strong as if they were actually made visible before their
eyes.]

2. Its influential energies—

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

316 1 THESSALONIANS, III. 9, 10. [2199.

that so, at whatever moment they be summoned to the pre
sence of their God, they may be found ready, and meet for
the inheritance provided for them.]

This subject will clearly SHEW us,

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

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

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

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

m Luke xvii. 5.

2200.] EFFECT OF LOVE ON UNIVERSAL HOLINESS. 317

MMCC.

THE EFFECT OF LOVE ON UNIVERSAL HOLINESS.

1 Thcss. iii. 12, 13. The Lord make you to increase and abound
in love one toivard another, and toivard all men, even as we
do toivard you : to the end he may stablish your hearts un-
blameable in holiness before God, even our Father, at the
coming of our Lord Jesus Christ with all his saints.

THE grace which is most generally spoken of in
the Holy Scriptures as establishing the souls of men,
is faith : " If ye believe not," says the prophet, " ye
shall not be established3:" and again, " Believe in
the Lord your God, and so shall ye be established11."
It is by faith that we lay hold on the word of God ;
and by faith that we commit our every concern to
God ; and by faith that we expect the accomplish
ment of all that God has promised : and therefore
the composing and establishing of our minds in rela
tion to all future events is properly represented as the
fruit of faith. But there is a sense in which love also
establishes the heart, as the Apostle intimates in the
passage before us ; where he prays, that God would
make the Thessalonian Christians to abound in love,
/'// order to the establishment of their hearts in uni
versal holiness. In this view love is sometimes united
with faith, as concurring with it to strengthen and
fortify the soul ; as when Christians are said to " have
on the breastplate of faith and love."

But this effect of love not being generally under
stood, we will enter the more carefully into the sub
ject, and point out,

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

a Isai. vii. 9. b 2 Chron. xx. 20.

818 1 THESSALONIANS, III. 12, 13. [2200.

1 . It rectifies all the powers of the soul—

[Self has usurped an entire dominion over the whole race
of mankind. It has pervaded and debased all their faculties.
The understanding is so blinded by it, as to be incapable of
seeing any thing in its true light : and the judgment is so per
verted, that men universally " call evil good, and good evil ;
they put darkness for light, and light for darkness ; bitter for
sweet, and sweet for bitter0." The will is altogether indis
posed for exertion, except in that line where self may be
gratified, and our own ease, or pleasure, or interest, or honour
may be advanced. Even conscience itself is an unfaithful
guide, having no sensibility at all, except in concurrence with
the corrupt dictates of a perverted judgment and a carnal will.

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

This process will be best seen by some examples placed
before our eyes. The Apostle Paul, previous to his conver
sion, had all the advantages which a man could have for the
improvement and direction of all his faculties : but yet every
faculty of his soul was entirely engaged on the side of sin.
Not having love in his heart, notwithstanding his fancied rec
titude, he was no better than a savage beast in his conduct
towards the Christian Church : " he breathed out nothing but
threatenings and slaughter against them," and thought all the
while he was acting in the path of duty, and rendering to God
an acceptable service d. But when once he was converted to
God, and brought under the influence of a principle of love,
he condemned all which he had before approved6 ; and was
willing to die for those, whom he had just before laboured to
destroy. We may behold the same effect in those who were
converted on the day of Pentecost. Compare the state of
their minds when they came together that morning, and when
they separated, and our subject will have all the elucidation
that can possibly be desired f.]

c Isai. v. 20. d Acts xxvi. <), 10. e 1 Tim. i. 13.

f CoiTiparc Acts ii. 13. with Acts v. 44, 45.

2200.] EFFECT OF LOVE ON UNIVERSAL HOLINESS. 319

2. It enters into every action of the life-
fit is as the soul, which pervades, and operates in, every

part of the body. We are apt to view it only in some par
ticular act ; hut it enters into, and forms, the very habit of
the soul. St. Paul's description of it will serve us as a rule
whereby to judge of its office, and as a clew whereby to dis
cover its most hidden operations. " Love (or ' charity,' as it is
called,) suffereth long, and is kind; it envieth not, vaunteth
not itself, is not puffed up, doth not behave itself unseemly,
seeketh not her own, is not easily provoked, thinketh no evil,
rejoiceth not in iniquity, but rejoiceth in the truth; beareth
all things, believeth all things, hopcth all things, endureth all
things8." Here we see, that not only our actions towards
others, but the dispositions of our own minds in secret, are
most materially affected by it ; and consequently, that its
influence extends to every branch of universal holiness11.]

3. It prepares the soul for heavenly communica
tions—

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

But when love comes into his soul, his heart is expanded
and enlarged towards both God and man. To God he goes
with holy confidence, and finds access even to his very bosom k :
and "God, who is love" itself, delights in his own image as
reflected from the suppliant's face, and rejoices to communi
cate to him all the blessings of grace and peace. A soul filled
with love is just such an habitation as God delights in ; and
he will not fail to descend and dwell in it1. Nor is it in rela
tion to this life only that a person under the influence of love
enjoys this confidence ; he looks forward, even to the day of
judgment, with a sweet assurance, that that God, whose image
he so earnestly desires to bear, will not cast him into outer
darkness"1. Let the same person now go into company, or

e 1 Cor. xiii. 4 — 7. h 1 John ii. 10. '1 Pet. iii. 7.

k 1 John iii. 18, 19. » John iv. 16.

m 1 John iv. 17. These words in our translation are scarcely
intc-lligible. The sense of them, in the Author's apprehension, is,

320 1 THESSALONIANS, III. 12, 13. [2200.

attend the public ordinances, or take up the blessed word of
God, he has new eyes, new ears, new feelings altogether.
There is an unction of the Spirit upon his soul, that enables
him to derive edification from every thing11, and to diffuse,
wherever he goes, " a sweet savour of the knowledge of
Christ." His love is like " the ointment of the right-hand
which bewrayeth itself," refreshing both himself and all around
him with its sweet odours. In a word, there is no limit to the
communications which such an one may expect from " God,
who doth already dwell in him, and whose love is, and shall
be, perfected within him0."]

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

II. The attention due to it under this particular con
sideration —

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

1. Let us seek to abound in it —

[Whatever advancement any persons may have made in
this virtue, they should still press forward for higher attain
ments in it, desiring to " increase and abound in it more and
more." The Thessalonians were eminently distinguished in
this respect, so as not to need from the Apostle any instruc
tions on the subject : yet even them did he exhort to " increase
more and morep," imitating and emulating his love to themq.
Consider for a moment the Apostle's love to them, the ardour,
the tenderness, the efficiency of it : he compares his feelings
with those of a father, yea, and of a nursing mother towards

" Herein is our love perfected ; so that we have boldness in [reference
to] the day of judgment ; because as he is, so are we in this world,
[we bearing his image, who is love itself.]" This makes a clear and
important sense ofthe passage. For such a construction of "iva. 'i-^w^itr,
see 1 John i. 9. 'iva d<f>fj. See also Mark iv. 12. "iva /SXeVwo-i, com
pared with Matt. xiii. 13. where the word used is on. See also how
OTTWC "v (a yet stronger expression) is used, Rom. iii. 4 ; and see a
precisely similar construction, Rev. xiii. 13. tea KCL\ n

11 1 John ii. 20, 27. ° 1 John iv. 12.

P 1 Thess. iv. 9, 10. 1 The text.

2200.] EFFECT OF LOVE ON UNIVERSAL HOLINESS. 321

her infant offspring. And such was his anxiety about them,
that he could scarcely endure his existence, till he was assured
of their spiritual welfare ; and he was as willing to lay down
his life for them, as a mother was to draw forth the breast to
her sucking child r. Now such is the love that we should all
aspire after : for nothing short of this is required of us by
Almighty God8.]

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

[" Love is of God1 :" nor can any but God create it in the
heart. We may attempt to stir up in others this heavenly
flame, but we shall never succeed, till God himself shall send
down fire from above, and create the vital spark in the soul.
Solomon justly observes, that " if a man would give all the
substance of his house for love it would be utterly contemned11."
We may labour and toil to the uttermost ; but our efforts will
only be like those of the Disciples, when they strove in vain to
row their ship to shore, till Jesus entered into their vessel ;
and then they were immediately at the land whither they
wished to gox. In many cases, the "more abundantly we
endeavour to testify our love, the less we shall be loved y;"
yea, we shall only be " casting our pearls before swine, that
will turn again and rend usz." But God can in one moment
kindle the sacred flame, even in the soul that has indulged the
most inveterate malignity. Behold the jailor: one hour he
executed his commission against Paul and Silas with savage
and needless cruelty ; the next, he washed their stripes with
all imaginable tenderness and lovea. Let us cry then to him
for the gracious influences of his Spirit, to create us anew, and
to form and fashion us after his blessed image.]

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

[Shortly is the Lord Jesus Christ coming with all his
glorified saints to judge the world : and then will an inquiry
be instituted, not after this or that particular grace, but after
universal holiness. Tin's consideration surely ought to weigh
with us, and to make us thoroughly in earnest in the pursuit of
love. Many grounds of confidence we may appear to have ;
but they will all fail us in that awful day : " Our knowledge
may be so extensive, as to embrace all the mysteries of religion;
our faith so strong, as to remove mountains ; our liberality so
great, as to give all our goods to feed the poor ; and our zeal
so ardent, as to give our bodies to be burned ; — and yet, for

r 1 Thess. ii. 7, 8, 11. and iii. 1, ">, (i, 7. s 1 John iii. 10.

* 1 John iv. 7. u Cant. viii. 7. x John vi. 18 — 21.

y 2 Cor. xii. lf>. z Matt. VM. <\. 3 Acts xvi. 24, 33.

VOL. XVIII. V

323 1 THESSALONIANS, III. 12, 13. [2200.

want of a radical principle of love in our souls, it may profit
us nothing ; and we may be, in God's estimation, no better
than sounding brass or tinkling cymbals13." O, how carefully
should we examine ourselves as to the existence of this prin
ciple within us, and how ardently should we seek its increase !
" As a man thinketh in his heart, so is he :" if he be altogether
under the influence of love, " he fulfilleth the law," and is
approved of his God : but, if this be not the reigning principle
in his soul, whatever he may be, or whatever he may do, " he
is in darkness even until nowc," and will be consigned to ever
lasting darkness at the last dayd.]

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

1. How shall I know whether my love increases ?

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

» 1 Cor. xiii. 1—3. c 1 John ii. 9, 11. d 1 John iii. 14, 15.

2201.] ADVANCEMENT IN HOLINESS ENFORCED. 323

with good." Try yourselves by this standard, and you will
soon see what the state of your souls is before God.]

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

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

e Eph. iii. 18, 19. f 2 Cor. iii. 18.

MMCCI.

ADVANCEMENT IN HOLINESS ENFORCED.

1 Thess. iv. 1. He beseech you, brethren, and ex/tort you by
the Lord Jesus, that as //e have received of its lion- ye ought
to iral/c and to please God, so ye would abound more and

OUR blessed Lord, when about to leave the world,
commanded his Apostles to go and " proselyte all
nations" to his religion, " teaching them at the same
time to observe and do all things that he had com
manded them." Thus, in their ministrations, principle
and practice were to go hand in hand. But many are
disposed to separate what he has thus united ; some
making the Gospel little else than a system of moral
duties ; whilst others omit duty altogether, and
occupy themselves entirely in establishing their own
peculiar views of its doctrines. Both of these parties
we conceive to be wrong. A superstructure is nothing
without a foundation ; neither is a foundation any
thing without a superstructure. Each indeed has its

V l>

I "••

324 1 THESSALONIANS, IV. 1. [2201.

appropriate place ; but both are alike important :
for if, on the one hand, the superstructure will fall,
without a foundation ; so on the other hand, it is for
the sake of the superstructure alone that the foun
dation is laid. St. Paul, " as a wise master-builder,"
was careful at all times to lay his foundation deep and
strong : but, having done this, he was careful also to
raise upon it a beauteous edifice, such as God himself
would delight to inhabit3. This appears in all his
epistles, not excepting those which are most devoted
to the establishment of sound doctrine. In the epistle
before us he seems to have had little else in view,
than to assure the Thessalonians of his tender regard
for them, and to excite them to the highest possible
attainments in universal holiness. He was ready
enough to acknowledge, that his instructions had
produced the most salutary effects upon them ; but
he was anxious that they should still press forward
for higher attainments, as long as any thing should
remain to be attained.

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

I. The appeal —

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

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

1. Walk in Christ, by a living faith—

[This is particularly required by St. Paul in the Epistle
to the Colossians : " As ye have received Christ Jesus the
Lord, so walk ye in him*" By this is meant, that we should
walk in a continual dependence on the Lord Jesus Christ for
all those blessings which we stand in need of. He is the
fountain of them all: they are treasured up in him, on purpose
that we may have them secured for us against every enemy c.

a 1 Cor. iii. 10, 11. Eph. ii. 22. b Col. ii, 6.

c Col. iii. 3.

2201. J ADVANCEMENT IN HOLINESS ENFORCED. 325

Do we need a justifying righteousness? To him we must look
for it, and from him we must receive it : " We must call him,
The Lord our Righteousness"1." Do we need grace to sanctify
and renew our souls? From him we must receive it, accord
ing to our necessities6. Our wisdom, our strength, our peace,
our all, is in him, and must be derived from him in the exer
cise of faith and prayerf. Thus it was that St. Paul himself
walked : " The life which I now live in the flesh I live by the
faith of the Son of God, who loved me, and gave himself for
mep." And thus it is that we also must live, depending on
him for every thing, and glorying in him alone11.]

2. Walk after Christ, by a holy conversation—

[This also is particularly specified by another Apostle as
essential to an acceptable walk with God : " He that abideth
in him ought himself also so to walk even as heiualked1." Our
blessed Lord " has left us an example, that we should follow
his steps." Like him, we must live altogether for God, making
it " our meat and our drink to do his will." Like him, we
must rise superior to all worldly cares, or pleasures, or ho
nours, " not being of the world, even as he was not of the
world." Like him, we must exercise meekness and patience,
and forbearance, and love even to our bitterest enemies, never
swerving in the least from the path of duty for fear of them,
nor yielding to any thing of a vindictive spirit on account of them,
but rendering to them, under all circumstances, good for evil,
and committing ourselves entirely to the disposal of an all-wise
Godk. In a word, " the same mind must be in us as was in
him," under every possible situation and circumstance of life1:
and then, as " he pleased the Father always," so shall we infal
libly be approved by him in the whole of our conversation™.]

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

II. The exhortation —

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

1. The fact conceded —

[When he says, " Ye have received of us," he does not
mean merely that they had heard his instructions, but that

d Jer. xxiii. 6. e John i. 16. <" 1 Cor. i. 30.

« Gal. ii. 20. h Isai. xlv. 24, 25. ' 1 John ii. 6.

k 1 Pet. ii. 21—23. > Phil. ii. 3. ™ Rom. xii. '>.

326 1 THESSALONIANS, IV. 1. [2201.

they had so heard them as to be influenced by them. It was
at all times a delight to the Apostle to acknowledge the good
that was in his converts, and to bestow commendation on them
as far as it was due. And it is with unfeigned joy, that we
can make the same acknowledgment respecting those to whom
we have ministered, We bless God that many have been
brought to live by faith upon the Lord Jesus Christ, and " so
to walk as they have him for an ensample" :" and it is our
earnest desire and prayer to God, that our ministrations may
produce the same blessed effect on all. But whatever advances
you may have made in the divine life, we must call your atten
tion to,]

2. The duty urged—

[Paul would not that any one of his converts should faint
or be weary in well-doing. " The path of the just is like that
of the sun," which advances without intermission to its meri
dian height and splendour0. Having begun to run well, we
must continue ; yea, like racers in a course, we must forget
that which is behind, and press forward with ever-increasing
ardour to that which is before, exerting ourselves the more,
the nearer we approach the goalp. Behold then our duty:
Have we begun to " walk in Christ Jesus ?" let us live more
entirely upon him every day we live. Let us resemble the
branch of a vine, which incessantly derives its sap and nourish
ment from the stock, and derives it only in order to its more
abundant production of the choicest fruit q. Have we begun
to " walk after Christ?" let us seek a more entire conformity
to his image, yea, a perfect transformation into it " from gloi-y
to glory by the Spirit of the Lord1." We must know no
bounds, no limits to our exertions : we must seek to " grow
up into him in all things," to attain " the full measure of his
stature8," to be " holy as he is holy," and " perfect as he is
perfect."]

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

He might well have enjoined these things in an
authoritative manner ; but " for love's sake he rather
besought them1." But what an argument did he use !

n Of course, a congregation should be well known before such
concessions are made. They come best from a stated pastor, who is
well acquainted with their spiritual condition.

0 Prov. iv. 18. P Phil. iii. 13, 14. 1 John xv. 4, 5.

r 2 Cor. iii. 18. s Eph. iv. 13, 15. t Philem.ver.8, 9.

2201. J ADVANCEMENT IN HOLINESS ENFORCED. 327

" I exhort you by the Lord Jesus!" By this sacred
name I would also beseech you, beloved brethren :
I would entreat you,

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

[Can you reflect on the humiliation, the labours, the suf
ferings to which he submitted for you, and not long to requite
him to the utmost of your power? He never assigned any
bounds to his love, and will you fix any bounds to yours ? He
never ceased from his work, till he could say, " It is finished :"
and will you stop short in yours? O brethren, " this is our
wish, even your perfection11." Let the same be your wish,
your labour, your continual pursuit.]

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

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

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

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

[He himself tells us, that " his Father is glorified in our
fruilfulness*." And St. Paul speaks of Christ also as mag
nified in his body, whether by life or death y. What a thought

u 2 Cor, xiii. 9. x John xv. 8. > Phil. i. 20.

328 1 THESSALONIANS, IV. 13—18. [2202.

is this ! Can you, my brethren, glorify the Father, and mag
nify the Lord Jesus, and will you not strive to do it ? Know
assuredly, that " your professed subjection to the Gospel of
Christ" does cause him to be exceedingly magnified : and the
more " the exceeding grace of God" appears in you, the more
of praises and adoration and thanksgiving will abound to him2.
Let this blessed prospect animate your souls : and wherein
soever you have hitherto glorified him, seek to " abound more
and more."]

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

[In that great day the Lord Jesus " Christ will be glo
rified in his saints, and admired in all them that believe3."
The brighter his image shone upon them here, the more radi
ance will appear around them there ; and all will be as jewels
to compose his crown13. When the demoniac had confessed
his inability to withstand the Lord Jesus, and yet had pre
vailed over seven men who attempted to cast out the evil
spirit, we are told that " the name of the Lord Jesus was mag
nified0." How then will it be magnified, when the extent of
his power in you shall be seen, and your once dark polluted
souls shall shine forth as the sun in the firmament for ever
and ever! Now then is the time for you to exalt his name,
and to augment his glory to all eternity. It is but a little
time that you will be able to do any thing for him : when
death comes, all your opportunities to advance his glory will
cease for ever. Up then, and be doing. We have shewn you
how to walk and to please God, and you have begun the
blessed work : but O, we entreat you to abound more and
more! And may " the God of peace, who brought again from
the dead the Lord Jesus, that Great Shepherd of the sheep,
through the blood of the everlasting covenant, make you per
fect in every good work to do his will, working in you that
which is well-pleasing in his sight, through Jesus Christ : to
whom be glory and dominion for ever and ever. Amend."]

z 2 Cor. ix. 13, 14. a 2 Thess. i. 10. »> Mai. iii. 17.
c Acts xix. 17. d Heb. xiii. 20, 21.

MMCCII.

THE RESURRECTION. ,

1 Thess. iv. 13 — 18. / would not have you to be ignorant,
brethren, concerning them which are asleep, that ye sorrow
not, even as others which have no hope. For, if we believe

2202.] THE RESURRECTION. 329

that Jesus died and rose again, even so them also which sleep
in Jesus will God bring with him. For this we say unto you
by the word of the Lord, that ive which are alive and remain
unto the coming of the Lord, shall not prevent them which
are asleep. For the Lord himself shall descend from heaven
with a shout, with the voice of the archangel, and ivith the
trump of God : and the dead in Christ shall rise first : then
we ivhich are alive and remain shall be caught up together
with them in the clouds, to meet the Lord in the air : and so
shall we ever be icith the Lord. Wherefore comfort one
another ivith these u'ords.

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

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

I. The certainty of the resurrection—

The heathen quite derided the idea of the resur
rection3, deeming it altogether incredible b: and some
who professed Christianity explained away the doc
trine relating to it, and represented the resurrec
tion as a merely spiritual change, which had passed
already0. Even some of the Thessalonian Church

a Actsxvii. 18, 32. b Acts xxvi. 8. c 2 Tim. ii. 18.

330 1 THESSALONIANS, IV. 13—18. [2202.

did not appear to be well grounded in it : and there
fore St. Paul assured them, that it was a doctrine on
which they might fully depend.

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

[On these two facts all Christianity was founded, namely,
that " Jesus had died for our sins, and had risen again for our
justification d." If Jesus had not risen, all their faith in him,
and all their hope from him, was altogether vain6 —

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

[The resurrection of our blessed Lord was both an evi
dence that God can raise the dead, and a pledge that he will.
The same power that could raise him, can raise us : nothing
less than Omnipotence was necessary for the one ; and to
Omnipotence the other also must yield. Had Jesus risen
merely as an individual, we might have supposed it possible
that the power exerted in his behalf would not be exercised
for us. But he rose as the federal Head of his people: and
what has been done for him, the Head, shall also be done for
all his members. He is " the first-fruits of them that sleep."
Now the first-fruits sanctified and assured the whole harvest.
We may he sure therefore, that, as " our Forerunner" is gone
before, we shall all follow him in due season f. The one gives
us a full assurance of the other8.]

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

II. The order in which it shall be effected—

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

First, the dead will be raised from their graves —

[All that have ever departed out of the world will be
restored to life, each clothed in his own proper body. The
sea and the grave will yield up those who have long since been

d Rom. iv. 25. e 1 Cor. xv. 13—18.

f 1 Cor. xv. 20, 23. with John xiv. 2, 3. and Heb. vi. 20.

8 Acts xvii. 31.

2202.] THE RESURRECTION. 331

entombed within them, and they shall all live again upon the
earthh. The text indeed speaks of the righteous only, who
had fallen asleep in Christ: but in other passages we are
informed that the ungodly also will hear the voice of the Son
of God, and, in obedience to it, come forth from their graves'.
Irresistible will be the summons, when " the voice of the
archangel, and the trump of God," shall sound. When Jesus
came in his state of humiliation, thousands withstood his
voice : but none will, " when he shall come in his own glory,
and the glory of his Father, with his holy angels." The great
and mighty, as well as the mean and insignificant, shall come
forth alike, each re-united to his kindred body, and each
appearing in his own proper character.]

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

[Certainly those who are on the earth will not be changed
first ; and it appears, that they will remain unchanged, whilst
all who have ever died are restored to life. What a sur
prising sight will it be, to behold such countless multitudes of
the children of Adam bursting forth from their graves, and
standing up, an innumerable host, in their incorruptible and

glorified bodies! But, this once effected, the people

who are then living upon earth will be changed in an instant,
their mortal and corruptible bodies becoming at once, and
without any dissolution preparatory to it, incorruptible and
immortal. This is the order which St. Paul has specified also
in another epistle : first the trumpet, then the rising of the
dead, and then the change of the living k. Well may the
Apostle call it a " mystery1." But as all will then be in that
form which they will bear to all eternity, what an amazing
difference will then appear in those who once perfectly re
sembled each other! the godly how beautiful ! the ungodly,
how deformed ! both having either heaven or hell depicted in
their very countenances ! Amazing sight ! how infinitely sur
passing all human conception !]

Then will they all together be " caught up to meet
the Lord in the air"-

[Yes, into the presence of their Judge must they go : and
as the earth would not be a theatre sufficient for the occasion,
they must meet the Lord in the air. Blessed, blessed sum
mons to the godly ! With what joy will they go forth to meet
Him, whom unseen they loved, and out of whose fulness they
received all the grace that ever they possessed, " their spirits

h Rev. xx. 13. * John v. 28, '29. Dan. xii. 2.

k 1 Cor. xv. 51— .13. i 1 Cor. xv. f>l.

332 I THESSALONIANS, IV. 13—18. [2202.

being now made perfect," and " their vile body fashioned like
unto Christ's glorious body ! " On the other hand, with what
reluctance are the ungodly dragged into his presence! How
gladly would they hide themselves from him, if it were pos
sible. Thousands, who were once the great and noble of the
earth, and who thought there was none above them to whom
they owed allegiance, will now curse the day that they were
born, and " cry to the rocks and mountains to cover them"
from the face of their offended Lord"1.]

Having stated this, he declares,

III. The blessed issue of it to the saints—

They " shall be ever with the Lord" —

[From him they will receive a sentence of acquittal, or
rather of unqualified approbation, " Well done, good and
faithful servants." To his right hand will they be called, as a
prelude to the honour he is about to confer upon them. The
judgment finished, he ascends with all his bright attendants to
the heaven of heavens, the immediate residence of the Deity;
and these his redeemed people now ascend together with him,
to behold his glory in all its unclouded splendour", and to
participate his throne, even as he participates his Father's
throne0. O what fulness of joy do they now possess p! How
bright their vision of his glory! how unbounded their fruition
of his love ! Nothing now could add to their felicity ; nor can
any thing now detract from itq. That too which constitutes
its chief ingredient is, that it will be " for ever." Were this
happiness to be only for a fixed period, however long, it would
not be complete : the idea of its ultimate termination would
rob it of half its value. But it will be pure and endless as the
Deity himself.]

But how different the condition of the ungodly!

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

He further suggests,

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

'" Rev. vi. 14 — 17. n John xvii. 24. ° Rev. iii. 21.

i' Ps. xvi. 11. i Rev. vii. 14 — 17. and xxii. 3 — 5.

2203.] WATCHFULNESS ENJOINED. 333

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

1. In a way of mutual consolation—

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

2. In a way of mutual exhortation—

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

r 1 Cor. iii. 22, 2-3.

MMCCIII.

WATCHFULNESS ENJOINED.

1 Tliess. v. 1 — 8. Of the times and the seasons, brethren, ye
hare no need that I write unto you. For yourselves know
perfectly that the day of the Lord so cometh as a thief in
the night. For when they shall say, Peace and safety;
then sudden destruction cometh tipon them, as travail upon

334 1 THESSALONIANS, V. 1—8. [2203.

a woman ivith child, and they shall not escape. But ye,
brethren, are not in darkness, that that day should overtake
you as a thief. Ye are all the children of light, and the
children of the day : we are not of the night, nor of darkness.
Therefore let us not sleep, as do others ; but let us watch and
be sober. For they that sleep sleep in the night; and they
that be drunken are drunken in the night. But let us ivho
are of the day, be sober, putting on the breast-plate of faith
and love ; and for an helmet, the hope of salvation.

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

The point to which it more immediately calls our
attention, is, the coming of our Lord to judgment.
The precise period when that awful event shall take
place has never been revealed either to men or angels :

a Preached before the University of Cambridge, on occasion of the
death of the Rev. Dr. Jowett, Regius Professor of Civil Law ; Nov.
21, 1813.

2203.] WATCHFULNESS ENJOINED. 33.5

it is " a secret which the Father has reserved in his
own bosom." This only we know concerning it, that
it will come suddenly and unexpected to all them
that dwell on the earth : and therefore it is our
wisdom to be always standing prepared for it. We
believe indeed that it is yet far distant from us, be
cause there are many prophecies which yet remain to
be accomplished previous to its arrival : but to us the
day of death is as the day of judgment ; because as
death finds us, so shall we appear at the bar of judg
ment ; and " as the tree falleth, so will it lie" to all
eternity. We shall therefore speak of death and
judgment as, in effect, the same to us; and we shall
notice in succession,

I. The uncertainty of the period when death shall

arrive—

II. The character of those who are prepared for it-
Ill. The duty of all in reference to it—

I. As to the uncertainty of the period when death
and judgment shall arrive, the idea is so familiar to
our minds, and the truth of it so self-evident, that,
as the Apostle intimates, ye have no need to have it
brought before you. Yet though universally acknow
ledged as a truth, how rarely is it felt as a ground of
action in reference to the eternal world ! We look
into the Holy Scriptures, and there we see this truth
written as with a sun-beam. We behold the whole
human race surprised at the deluge in the midst of
all their worldly cares and pleasures ; and all, except
one little family, swept away by one common destruc
tion. A similar judgment we behold executed on the
cities of the plain : and these particular judgments
are held forth to us as warnings of what we ourselves
have reason to expect. Our blessed Lord says to us,
" Be ye also ready ; for in an hour that ye think not
the Son of Man cometh :" yet we cannot realize the
thought, that death should ever so overtake us.
Nay, we even try to put the conviction far from us,
and, in every instance of sudden death that we hear

336 1 THESSALONIANS, V. 1—8. [2203.

of, endeavour to find some reason for the mor
tality of our neighbour, which does not attach to
ourselves. When, as in the instance now before us,
a person is snatched away suddenly, and in full
health, as it were, we are constrained for a moment
to reflect, that we also are liable to be called away :
but it is surprising how soon the thought vanishes
from our minds, and how little permanent effect
remains. We are told, that our danger is in reality
increased by our security ; and that we are then most
of all exposed to the stroke of death, when we are
most dreaming of" peace and safety ;" yet we cannot
awake from our torpor, or set ourselves to prepare
for death and judgment. We are not altogether
unconscious, that destruction, even inevitable and
irremediable destruction, must be the portion of those
who are taken unprepared ; and yet we defer our
preparation for eternity, in the hope of finding some
more convenient season. We see our neighbour
surprised as by " a thief in the night ;" and yet we
hope that notice will be given to us. We even bear
about in our persons some disorders or infirmities
which might warn us of our approaching end ; and
yet we look for another and another day, till like
a woman in travail, we are unexpectedly seized, and
with great anguish of mind are constrained to obey
the call.

Now whence is it, that notwithstanding " we know
perfectly" the uncertainty of life, we are so little
affected with the consideration of it ? If there were
no future state of existence, we might account for it ;
because men would naturally put away from them
any thoughts, which might diminish their enjoyment
of present good. But when this life is only a space
afforded us to prepare for a better, and when an
eternity of happiness or misery depends on our
improvement of the present hour, it is truly amazing
that we should be able to indulge so fatal a security.
One would think that every one would be employing
all the time that he could redeem from the necessary
duties of life, in order to provide for his eternal state :

2203.] WATCHFULNESS ENJOINED. 337

one would think that he should scarcely give sleep
to his eyes or slumber to his eye-lids, till he had
obtained a clear evidence of his acceptance with God,
and had " made his calling and election sure." But
this is not the case : and therefore, evident as the
truth is, we need to have it brought before us, and
enforced on our minds and consciences by every
argument that can be adduced.

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

Nor is it to open sinners only that we must suggest
these thoughts : we must remind the moral also, and
the sober, that death may quickly terminate their day
of grace : yes, we must " put them in remembrance
of these things, though they know them, and be
established" in the belief of them. We mean not to
undervalue sobriety and outward morality : no ; we
rejoice to see even an external conformity to Christian
duties. But more than outward morality is wanting
for our final acceptance with God. We must have a
penitent and contrite spirit : we must seek refuge in
Christ from all the curses of the broken law : we
must be renewed in the spirit of our mind by the
sanctifying influences of the Holy Ghost : we must
be brought to live no longer to ourselves, but unto
Him who died for us, and rose again. These things
are absolutely and indispensably necessary to our

VOL. XVIII. Z

338 1 THESSALONIANS, V. 1—8. [2203.

salvation : the form of godliness, how far soever it
may carry us, will profit us nothing at the bar of
judgment, if we possess not the power of it. How
awful then is the thought, that, in a few days or
weeks, those persons who are most respected and
revered amongst us for their wisdom and learning,
for their probity and honour, may be called to give
up their account to God, before they have attained
that vital godliness which must constitute their meet-
ness for heaven !

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

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

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

The Scriptures every where draw a broad line of
distinction between the true servants of Christ, and
those who are such only in name and profession.
Thus, in the words before us, they are called " Chil
dren of the light and of the day," in opposition to
those who are " of the night and of darkness."
Doubtless this distinction primarily referred to their
having been brought out of the darkness of heathen
superstitions, into the marvellous light of the Gospel
of Christ. But we must not suppose that it is to be
limited to this. The ways of sin and ignorance are
justly denominated darkness, no less than idolatry
itself : and the paths of faith and holiness may be
called " light," whether we have been brought into
them suddenly from a state of heathenism, or gra
dually, under a profession of Christianity itself. Now
of the Thessalonians he could say, in the judgment
of charity, that " they all were children of the light

2203.] WATCHFULNESS ENJOINED. 339

and of the day." The state of profession was very
different then from what it is at this time : people
did not embrace Christianity unless they had been
strongly convinced of its truth; and the moment
they did embrace it, they strove to " walk worthy of
their high calling," and to stimulate each other to
" adorn the doctrine of God their Saviour in all
things." The persecutions they suffered obliged
them to have constant recourse to God in prayer for
his support ; and to watch carefully over their own
conduct, that they might not give any just " occasion
to their adversaries to speak reproachfully." Hence
their religion was vital and practical, and very dif
ferent from that which obtains among the professors
of Christianity at this day. Now men are reputed
Christians, though they have their affections alto
gether set upon the world, and their habits differing
but little from those of heathens. A man may be a
Christian, though he drink, and swear, and commit
evils, which ought scarcely to be so much as named
amongst us. A man may be a Christian, though he
have no real love to Christ, no sweet communion
with him, no holy glorying in his cross and passion.
But " ye have not so learned Christ, if so be ye have
heard him, and been taught by him, as the truth is
in Jesus." The distinction between light and dark
ness is the same as ever : and those only who walk
according to the example of the primitive Christians,
can be called " the children of the light and of the
day." But those, whoever they be, are prepared for
death : to them, though it may come suddenly, it
cannot come unlocked for : it "cannot overtake them
as a thief."

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 de
partment of human life, and stimulates to an exem
plary discharge of every duty. It is superfluous for

•i 2

340 1 THESSALONLANS, V. 1—8. [2203.

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 diffi
culty ; assured that, whilst by his comprehensive
knowledge he was well qualified to advise, he was
warped by no prejudices, nor biassed by any in
terests : he ever both advised, and did, what he verily
believed to be right in the sight of God. His supe
riority 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 transcen
dent worth have for so long a period been over
looked.

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 judg
ment. 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

2203.] WATCHFULNESS ENJOINED. 311

his faithful followers. He accounted it no degra
dation to shew in every way his attachment to the
Gospel, and his full conviction that there is sal
vation 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 pre
judices 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

342 1 THESSALONIANS, V. 1—8. [2203.

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 Scrip
tures, 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,

2203.] WATCHFULNESS ENJOINED. 343

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 protec
tion, 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 our
selves with a general view of these graces, as neces
sary for the final attainment of everlasting salvation.
WTe 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 success
ful prosecution of our spiritual warfare : " He is made
of God unto us wisdom, and righteousness, and sanc-
tification, 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."
let, 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

344 1 THESSALONIANS, V. 1—8. [2203.

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 satisfac
tory 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 surfer his views

2203. J WATCHFULNESS ENJOINED. 315

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 vigi
lant 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 judg
ment, 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 them
selves 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

346 1 THESSALONIANS, V. 8. [2204.

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. v. 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 se
curity, 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 dis
coursing 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 darkness3." Their lives too abound with

a Isai. v. 20.

2204.] MODERATION AND WATCHFULNESS. 347

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 for
mer state, is strongly intimated in,

II. The exhortation addressed to them —

The children of darkness arc represented in the
preceding context as addicted to sloth and intem
perance1'; 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 awayc."]

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

b ver. 7. c I Cor. vii. 29—31.

348 1 THESSALONIANS, V. 8. [2204.

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 accom
panied —

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 con
tinually 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 our
selves, 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,

2205.] THE NATURE OF TRUE RELIGION. 349

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 lie 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, arid must be vanquished, if they follow not the direc
tions 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. v. 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 forma
tion 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

350 1 THESSALONIANS, V. 16—18. [2205.

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 a.
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 Godb,
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 conti
nually waiting upon God in the exercise of prayer and praise !]

II. A rational service—

[Spiritual religion is too often deemed enthusiasm. In
deed, 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 d." 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.']

8 ver. 14. b Rom. xiv. 17.

c Phil. iii. 3. and Rom. ii. 28, 29. d Rom. xii. 1.

2206.] QUENCHING THE SPIRIT. 351

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 stead6.
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 thanks
givings? Were the first converts, or the Samaritans, or the
jailor, rendered melancholy by the acquisition of religion f?
Many are made melancholy by false views of religion ; but
none are by just and scriptural apprehensions of it. In pro
portion 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 autho
ritative command that we should love and serve him : it is his
command to all, whether ricli 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 re
specting 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 inces
santly in heaven.]

e Prov. iii. 17. This is not true of formal, but only of inward and
spiritual religion.

f Acts ii. 46. and viii. 8. and xvi. 34.

MMCCVI.

QUENCHING THE SPIRIT.

1 Thess. v. 19. Quench not the Spirit.

THERE is a harmonybetween all Christian graces,
and a dependence of one upon another; so that none

352 I THESSALONIANS, V. 19. [2200.

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 direc
tions 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 propor
tion as occasions may require, is difficult, yea, im
possible, 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 in
serted amidst exhortations to various graces, they
must be understood in reference to them also.

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

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

The Spirit is frequently spoken of under the em
blem of firea: 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 mindb ; nor had the Apostles themselves any

a Acts ii. 3, 4. Matt. iii. 11. Rev. iv. f>. b Eph. i. 17, 18.

2206.] QUENCHING THE SPIRIT. 353

light which they did not derive from himc. Call upon him in
a state of great dejection ; and he will be your Comforter d.
Beg of him to reveal to you the Father's love, and the grace
of Christ; and he will injlame your soul with love and grati
tude6. Submit your stony heart to his powerful operations;
and he will break it in pieces, as he did in the days of old f, and
will melt it to contrition8. Carry your corruptions to him to
be subdued ; and lie will purify your soul from their power
and defilement'1. 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" themk—
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 fre
quently 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 our
selves 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 man1:" 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 judg
ment upon us".]

c 1 Cor. ii. 12. d John xiv. 1(5, 17, 26. 2 Cor. vii. G.

e John xvi. 14. Rom. v. 5. and xv. 13. ' Acts ii. 37.

8 Ezek. xxxvi. 26, 27. h Ezek. xxxvi. 2f>. and 1 Cor. vi. 11.

' 2 Cor. iii. 18.

k There are passages of Scripture which seem to militate against
this doctrine: see John iv. 11. and 1 John iii. [). But give them all
the force you please, they do not prove, that sin will not quench the
Spirit ; or, that they who live and die in sin shall not perish. And to
hring them forward on such an occasion, is to weaken (and, in refe
rence to many, to destroy) the force of the Apostle's admonition.
The caution is addressed to all Christians without distinction ; and
therefore ought to be enforced in that extent. The very giving of
the caution sufficiently shews the possibility and danger of quench
ing the Spirit ; and therefore we should all attend to it with fear and
trembling.

1 Gen. vi. 3. '" Ps. Ixxxi. 11, 12. » Prov. i. 24—26.

VOL. XVIII. A A

354- 1 THESSALONIANS, V. 19. [2206.

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 hearts0," 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 latep.]

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 call 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 be not roused from their
delusions, will soon reap the bitter fruits of their folly q.]

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 har
bour pride, envy, malice, covetousness, uncleanness, or any
other secret lust, we shall provoke him to abandon us to our
selves1: for he has said, "If any man defile the temple of
God, him shall God destroy8."]

Lest any of you should be inattentive to the ope
rations 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—

0 Rev. iii. 20. P Isai. Iv. 6.

1 Jer. viii. 11. Deut. xxix. 19, 20. r Ps. Ixvi. 18.
8 1 Cor. iii. 17.

2206.] QUENCHING THE SPIRIT. 355

[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
himself1. Have we sufficiently considered whom we thus
"provoke to become our enemy u?"]

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 mav 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 pre
vail 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 extin
guished, there is no hope. If God has once said, " Let him
alone x," let him live only to fill up the measure of his ini
quities, and to " treasure up wrath against the day of wrath y,"
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—

1 Acts v. 4. u Isai. Ixiii. 10.

x Hos. iv. 17. y Rom. ii. 5.

« o

356 1 THESSALONIANS, V. 21. [2207.

[Fire will go out, if left to itself. We are commanded to
" stir it upz." This must be done by meditation a, by prayer1',
by reading of the word of Godc, by attending on divine ordi
nances'1, and by holy and spiritual conversation6. 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.]

2 uvafaxvpeiv, 2 Tim. i. 6. a Ps. xxxix. 3.

b Ps. xl. 1 — 3. c Jer. xxiii. 29. Heb. iv. 12.

d Acts x. 33, 34 e Luke xxiv. 32.

MMCCVII.

INVESTIGATION OF TRUTH RECOMMENDED.

1 Thess. v. 21. Prove all things ; hold fast that winch 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 con
tempt. 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 ad
vice : " 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

2207.]] INVESTIGATION OF TRUTH RECOMMENDED. 357

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 "foolishness1';" 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 Scrip
ture?" By this must every sentiment be tried : and accord
ing 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 c." 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'1." 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 e." And St. Paul commends the Beraeans, be
cause, 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 commis
sioned : 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:

a Job xxxiv. 2 — 4. b 1 Cor. i. 23. c 1 John iv. 1.

(l Isai. viii. 20. l John v. 39.

358 1 THESSALONIANS, V. 21. [2207.

" Thou hast tried them which say they are Apostles, and are
not; and hast found them liars f." And whether this, or the
contrary, be the result of your examination, I say with bold
ness, " 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 sub
mit 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 wordg;" 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 con
demn 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.

f Rev. ii. 2. s Jam. i. 21.

2207.] INVESTIGATION OF TRUTH RECOMMENDED. 359

But we are not to make a sacrifice of divine truth, to please
man : for " if we yet pleased men, we could not be the servants
of Christ11." 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 lull purpose of heart."
Having " bought the truth, you must never sell it." " Hold
fast that thou hast; and let no man take thy crown V]

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 bad. This rule, in conjunction
with the other, will leave you in no clanger of erring, if you
cry to God for the teaching of his Spirit, and rely with con
fidence 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 yon 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."]

h Gal. i. 10. j Jam. iv. 4. the Greek. k Rev. iii. 11.

360 1 THESSALONIANS, V. 22. [2208.

MMCCVIII.

ABSTAINING FROM ALL APPEARANCE OF EVIL.

1 Thess. v. 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 ad
vantage 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,
1. 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, according1 to the circumstances
under which it is done. The eating of things offered to idols,
or the observance of certain days, were indifferent in them
selves ; and a person might either do or forbear these things,
without improving or injuring the state of his soula. 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 inoffen
sive1'. St. Paul thought, that though " all things were lawful
for him, all things were not expedient0;" and therefore exer
cised self-denial with respect to things innocent in themselves,
lest his influence should induce others, who were less ac
quainted with Christian liberty, to follow his example, in
opposition to the suggestions of their own consciences'1. Ezra
might have asked a guard to protect him through the desert6;

* 1 Cor. viii. 8. and Rom. xiv. 2 — 6. b Rom. xiv. 20, 21.
c 1 Cor. x. 23. i 1 Cor. viii. 13.

e Ezra vii. 16 — 18. with viii. 22.

2208.J ABSTAINING FROM ALL APPEARANCE OF EVIL. 361

and Nehemiah might have gone into the temple, to save him
self from danger f: 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 amuse
ments 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
dutiesg. 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 h."J

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. Jiut, in his circumstances, he deter
mined 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 con
cealing 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 GodV]

f Neb. vi. 10—31. s Matt. vi. 1— G, 1(3—18.

h Rom. xiv. 10. « Dan. vi. 10. k Dan. vi. ?>.

362 1 THESSALONIANS, V. 22. [2208.

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 out
ward 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 atten
tive 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 men1," and " give
no occasion to the enemy to speak reproachfully™."]

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 well
doing0." 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 themp. 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 q." Can we need any greater argu
ment for circumspection? Should not this consideration induce
us all to adopt the Psalmist's resolution : " I will behave my
self 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 face8."]

3. To the Church of God—

1 2 Cor. viii. 19—21. m 1 Tim. v. 14. » Col. iv. 5.

0 1 Pet. ii. 15. P 1 Pet. iii. 1, 2. 1 Matt. v. 16.

T Ps.ci. 2. s Ps. v. 8. the marginal translation.

2208.] ABSTAINING FROM ALL APPEARANCE OF EVIL. 363

[A discreet and blameless conduct is no less important as
it respects the Church. The weak are of necessity much in
fluenced 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 lawful
ness of the act itself. Then, even though the act be lawful,
they commit sin, because they are not thoroughly persuaded
of its innocence1. 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 brotherx; 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 appear
ance of evil: how much more from sin itself! Ah, beloved,
you may easily see the folly and hypocrisy of calling your
selves 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 compa
rison of others !

[Christians are not improperly called " the excellent of
the earth." Behold their care, their tenderness, their cir
cumspection, their " dread of even a garment spotted by the
flesh2." 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 perform3.
" 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 more1'."]

* Acts xiv. 23. u 1 Cor. viii. 9—12.

x Rom. xiv. l:j, 15. y 1 Cor. x. 24.

''• .hide, ver. 2.3. a Pliil. iv. 8.
b I Thess. iv. 1.

364 i THESSALONIANS, V. 23, 24. [2209.

MMCCIX.

COMPLETE SANCTIFICATION TO BE SOUGHT AFTER.

1 Thess. v. 2o, 24-. The very God of peace sanctify you
tvholly ; and I pray God your whole sjjirit and soul and
body he 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 circum
stanced : 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 con
verts was doubtless exceeding great : it was, that
they might be " sanctified throughout, and be pre
served 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 themV In illustrating the words
before us, we shall notice,

I. The blessing desired —

a Ps. cxxxviii. 8.

COMPLETE SANCTIFICATION TO BE SOUGHT. 3G.5

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 ot' 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 spirit1'."
In all of these parts, man is corrupt: "his body, in all its
members, is only, and invariably, an instrument of unright
eousness unto sine:" his animal soul, with all its affections
and lusts, leads him to those gratifications only, of which the
brutes partake in common with him'1: and his immortal soul
is tilled 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 mind0;"
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 GodV Agreeably to these distinctions, the character of
fallen man is, that he is "earthly, sensual, and devilish*-'." In
ail of these parts, then, we need to be renewed and sanctified :
we need to have our bodies made instruments of " righteous
ness unto holiness'1;" our souls, with "their affections and
lusts, crucified';" and our spirits " renewed after the Divine
image, in righteousness and true holinessV Hence St. Paul
prays for the Thessalonian converts, that they may be sancti
fied " ir/iolly," that is, throughout their wliole man, even " in
their whole spirit, and soul, and body." This, and this only,
will constitute us " new creatures :" " the old things" pertain
ing to every part of us must " have passed away, and all things
must have become new1:" then alone can we be said to be
" partakers of the divine nature"1;" 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.]

b Heb. iv. 12. c Rom. vi. 12, 13. d Jude, ver. 10.

e Eph. ii. 3. f 2 Cor. vii. 1. g Jam. iii. 15.

h Rom. vi. 1!>. ; Gal. v. 2-1. * Eph. iv. 23,24.

1 2 Cor. v. 17. m 2 Pet. i. 4. " o Cor. v. 17.

366 1 THESSALONIANS, V. 23, 24. [2209.

2. The continuance of it unto the day of Christ—
[To be made thus "blameless" is doubtless an unspeak
able 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 right
eous man depart from his righteousness, and commit iniquity,
his righteousness shall no more be remembered ; but for the
iniquity that he committeth, he shall die0." 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 p." St. Peter speaks yet more plainly,
assuring us, that, " if after having escaped the pollutions of the
world through the 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 command
ment delivered unto usV

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 r." 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 extended8 — — Hence are those frequent cautions
against declension in the life and power of godliness1. 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 himu."

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

0 Ezek. xviii. 24. P Heb. vi. 4 — 6. <i 2 Pet. ii. 20, 21.
r Matt. xxiv. 13. s Rev. ii. 7, 10, 17, 26. and iii. 5, 12, 21.

1 2 John, ver. 8. Rev. iii. 11. 2 Pet. iii. 14, 17, 18.
u Heb. x. 38. * Phil. i. G.

2209.1 COMPLETE SANCTIFICATION TO BE SOUGHT. 367

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 holi
ness," even to the highest measure of it that can possibly be
attained. He says not only, " Be ye holy, for I am holyy;"
but, " Be ye holy, an I am holy," and " perfect, a* your Father
which is in heaven is perfect2."]

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 under
takes 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 idols3." 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 unrighteousness13." 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 opera
tions of his Spirit. This order must be particularly noticed in
our text, as also in the Epistle to the Hebrews, where it is
particularly marked0: 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 his faithfulness to do for us all that we can stand in
need of, and never to discontinue his mercies towards usd
— He may punish us, and hide his face from us ; but he
will not utterly abandon us, or cast us off6.]

x 1 Pet. i. In, 16. z Matt. v. 48. a Ezek. xxxvi. 25— 27.

b 1 John. i. 9. c Heb. xiii. 20, 21.

d 1 Cor. i. 8, 9. and 2 Thess. iii. 3.

e Ps. Ixxxix. 30—36. Jcr. xxxii. 40.

368 1 THESSALONIANS, V. 23, 24. [2209.

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

[The dependence of his blessing on the use of the ap
pointed 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 f. 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
truths" He alone has the power whereby our salvation must
be affected, as the words of our text very strongly imply11:
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 exertions1. If we will not ask, and seek, and strive,
we must expect 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 God. Its language is, " Sin shall not have dominion over
you; for ye are not under the law, but under graceV 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 attain
ments —

f Ezek. xxxvi. 37. s 2 Thess. ii. 13. 1 Pet. i. 2.

h UVTOC o 0toc- ' Phil. ii. 12, 13. k Rom. vi. 11.

2209. ~j COMPLETE SANCTIFICATION TO BE SOUGHT. 309

[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 occa
sion from the Gospel to foster sentiments, which are, in
reality, subversive of its most fundamental truths. Many re
gard 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 ride of life. They
profess, that the sanctification of Christ is imputed to us, pre
cisely as his righteousness is ; and that we need no personal
holiness, because we have a sufficient, holiness in him. Hor
rible 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 senti
ments 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 follow
ing 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 diller
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 were
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 prin
ciples. 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 God1. 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

1 Heb. v. 13, 14. 1 Cor. iii. 2.
VOL. XVIII. B B

370 1 THESSALONIANS, V. 2;}, 24. [2209.

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 themm; 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 world"," yea, and to " stand perfect and complete in
all the will of God0."]

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
you1'," ar>d to " fulfil in you all the good pleasure of his good
ness, even the work of faith with power q." 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
world1"." Gird on the armour which is provided for you, and
" be strong in the grace that is in Christ Jesus3." Our prayer
for you is the same as that of St. Paul for the Thessalonian
Christians : yes, beloved, " this is our wish, even your per
fection V 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 perform x."]

m Matt. i. 21. « Tit. ii. 11, 12. ° Col. iv. 12.

P 2 Cor. xii. 9. i 2 Thess. i. 11. r 1 John iv. 4.

s Eph. vi. 10, 11. 2 Tim. ii. 1. 4 2 Cor. xiii. 9.

" 2 Cor. ix. 8. x Rom. iv. 21.

2 THESSALONIANS,

MMCCX.

THE STATE OF THE THESS ALONIAN CHURCH.

2 Thess. i. 3 — 7. We are bound to thank God always for you,
brethren, as it is meet, because that your faith grou-eth
exceedingly, and ihc charity of every one of you all toward
each other aboundeth ; so that ice ourselves glory in you in
the churches of God for your patience and faith in all your
persecutions and tribulations that ye endure : u'hich 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 icith God to recom
pense tribulation to them that trouble you ; and to you ivho
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 Thessa-
Ionian 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 ;

872 2 THESSALONIANS, I. 3—7. [2210,

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 V 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, or
dering all things both in heaven and earth, and, by his pre
vailing intercession at the right hand of God, securing to his
believing people all the blessings of grace and gloiy. 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 inhe
ritance. 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 less 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 compara
tive 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,

a 1 Thess. i. 3.

2210.] STATE OF THE THESSALONIAN CHURCH. 313

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 hond
of peace ! "]

3. The invincible firmness of her patience—

[Great had been their trials from the very beginning b :
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 kindc.
But were they intimidated ? No ; " they held fast the pro
fession of their faith without wavering :" they " were in nothing
terrified by their adversaries :" " they had respect unto the
rccompence of the reward;" and took joyfully the afllictions
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 " possesM'd
their souls in patience," and suffered " patience to have its
perfect work."

Vk 'hat 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 lie 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

b 1 Thess. i. (5. c 1 Thess. ii. 14, 15.

374 2 THESSALONIANS, I. 3—7. [2210.

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 ; inas
much 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 manyd." 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 circum
stances, 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,

d 2 Cor. ix. 2.

2210.] STATE OF THE TIIESSALONIAN CHURCH. 375

I IF. 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 cheer
fully ; 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 pri
mitive 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 be
hind, 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 at
tained, 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!

376 2 THESSALONIANS, I. .3—7. [2210.

[Many have heard the Gospel to little purpose ; or rather,
" our entering in unto them has been altogether in vain6." If
we look for their works of faith, and labours of love, and pa
tience 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 be
ginning 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 them
selves " 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 con
tradiction of sinners against himself, and suffered even unto

e 1 Thess. ii. 1.

221 l.J CHRIST'S COMING TO JUDGE THE WORLD. 377

death. So will your nieetness for heaven daily increase, and
be more fully recognised by your God and Saviour in the last
day : and you need never fear 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 Tliess. i. 7 — 10. The Lord Jesus shall be revealed from
heaven with his mighty angels, in flaming jire taking ven-
yeance on them that knoiv not God, and that obet/ not the
Gospel of our Lord Jesus Christ : who shall be punished icitli
everlasting destruction from the presence of the Lord, and
from the glory of his power ; ichen he shall come to be glo
rified 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 reason
able to conclude, that there will be a period wherein
the present inequalities in the dispensations of Pro
vidence 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 tremblers

378 2 THESSALONIANS, I. 7—10. [2211.

of his Israel, and rest to the troubled." The men
tion 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 ener
getic 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 deada." 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 things b :" 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 wicked0," in " binding up, as it were, the wicked in bundles
to cast them into the fire" of hell'1, and in " gathering together
the elect6," 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, ex
ceedingly trembled and quakedf." 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 him8:" 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 conflagration11.

How terrible this scene will be, no words can express, no

a Acts xvii. 31. b Acts iii. 21. c Matt. xiii. 49.

d Matt. xiii. 30, 39. '' Matt. xxiv. 31.

f Exod. xix. 16, 18. with Heb. xii. 21. s Dan. vii. 9, 10.

h 2 Pet. iii. 10.

2211.] CHRIST'S COMING TO JUDGE THE WORLD. 379

imagination can conceive : but that day is justly characterized
as " the great and terrible day of the Lord V]

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 con
duct, 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 monu
ments 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 en
tirely to him, as his redeemed people.

Would to God this point were sufficiently considered ! Bre
thren, 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 un
godly world may say or think, all they who do not truly know
God, and cordially obey the Gospel, shall perish for everk.

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 inex
pressibly dreadful): they shall also be exposed to pain and

1 Joel ii. 11, 31. k 1 Pet. iv. 17.

380 2 THESSALONIANS, I. 7— 10. [2211.

anguish, such as God alone can inflict, and such as would de
stroy 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 ever1."
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
noiv he is the one object of their love, their praise, their glory
ing0 : 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 shined 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,

1 Rev. xiv. 11. m Matt. xxv. 41. Mark ix. 43 — 48.

" Cant. v. 10, 16. ° Isai. xlv. 25. 1 Pet. i. 8.

2211.]] CHRIST'S COMING TO JUDGE THE WORLD. 381

how will he be admired when all the millions of his redeemed
shall stand together, all of them " his workmanship," trans
formed 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 cond'-mn the
wicked: he will come to consummate the happiness of his
saints, by discovering to them fully his own unveiled glorv,
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 know
ledge of the Gospel—

[It cannot be too often repeated, that our salvation de
pends on our " obeyiny 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 our
selves 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 your
selves. 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 recom-
pence which we ourselves should in due time receive?

382 2 THESSALONIANS, I. 11, 12. [2212.

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. i. 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 glo
rified 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 bene
fits 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 pre
vail 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 fer
vent 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 wel
comed 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.

2212.] MEETNESS FOR HEAVEN DESIRED. 383

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 a."

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
Godb:" 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 pos
sessed such a character, to have maintained such a conduct in
this world, as shall " be an evident token of the righteous judg
ment of God," when he shall assign to you the everlasting
possession of " his kingdom" and glory0.'

We have dwelt the more carefully on this, that we might
cut off all occasion for mistake respecting the Apostle's mean
ing 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,

a 1 Pet. v. 10. i' Rom. ii. 5. c ver. 5.

384- 2 TIIESSALONIONS, I. 11, 12. [2212.

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 specifies,

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

[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 willd.
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 existence6. 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 suppli
cations before God.]

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

III. The end which he foresaw was to be accom
plished by it-
Then "will the name of our Lord Jesus Christ be
glorified in them" —

d Eph. i. 5, 9, 11. e Hcb. xi. 1.

2212.] MEETNESS FOR HEAVEN DESIRF.D. 385

[Even in this world he is glorified in and by his saints, as
he himself has expressly declared f. 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 believe5."
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 lost1': not one will be
found to have been ever " plucked out of his hands'." What
hosannahs will resound to him from all the hosts of the re
deemed, 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 domi
nion for ever and ever; Amen!"

Then will the saints also be "glorified in liim"-

[ 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 be 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 propertv, their everlasting possession.]

Then too will all the wonders of God's covenant,
and the purposes of his grace, be tinvailed 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 bothk." 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

f John xvii. 10. « ver. 10. h John xvii. 12.

1 John x. 28. k Zech. vi. 13.

VOL. xvur. c c

386 2 THESSALONIANS, I. 11, 12. [2212.

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 dis
played in them ! Little have such persons known of true
religion : they even " need to be taught the very first prin
ciples 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 works1." It will be to little purpose to be " accounted
worthy" by your fellow-creatures, if you be 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

1 Rev. ii. 18, 23.

2213.] PROGRESS OF UNBELIEF, 387

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.

^ Thess. ii. 11, 12. For this cause God shall send them strong
delusion, that they should believe a lie: that they all miyht
be damned icho believed not the truth, but had pleasure in
un righteousness.

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 v\ould 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 commence
ment, in the rejection of the Gospel, to its termi
nation, 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.

c c 2

388 2 THESSALONIANS, II. 11, 12. [2213.

The Gospel requires of them a humiliation of soul, a renun
ciation 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 evila" ]

Their rejection of it arises altogether from " an
evil heart of unbelief b"-

[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 inclina
tions ; and therefore they hate it, and will not receive it, even
though, " if received in the love of it, it would save them0."]

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 oppos
ing 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 know
ledge d." Nor can there be any thing more just, than that,
if we determinately " join ourselves to idols," he should say,
" Let them alone6."]

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? ]

a John iii. 10. b Heb. iii. 12. c ver. 10.

(1 Ps. Ixxxi. 11, 12. Rom. i. 28. John xii. 39, 40.
c Hos. iv. 17.

22 13.] PROGRESS OF UNBELIEF. 389

Yet, to that shall the unbeliever be finally con
signed—

[Plainly is this declared f: and our blessed Lord com
manded all his servants to declare it to the whole world8.
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 alterna
tive 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 un
righteousness ; 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 damna
tion, 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 antici
pation of all its blessedness and glory.]

f John iii. 36. £ Mark xvi. Hi.

390 2 THESSALONIANS, II. 13, 14. [2214.

MMCCXIV.

THE SALVATION OF MEN TRACED TO ITS PROPER SOURCE.

2 Thess. ii. 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 sancti-
faation of the Spirit and belief of the truth : ivhereunto he
catted you by our Gospel, to the obtaining of the glory of
our Lord Jesus Christ.

MUCH as the heart of man rises against the doc
trine of election, it must be confessed that it occurs
very frequently in the Holy Scriptures ; and there
fore 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 ap
prove 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 con
verts 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 thanks
givings, from themselves and from all others in their
behalf.

2214."] SALVATION TRACED TO ITS PROPER SOURCE. ul)l

The grounds of his thanksgiving are,

I. Their election of God to the blessings of sal
vation—
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 glory3." 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 chosen1'; 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 c."

From hence it appears, that there is, and ever has been, " a
remnant according to the election of grace'1," unknown indeed
toman, 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 glory6.]

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
lie 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 nerer come to pass :
for " without holiness no man shall see the Lord."

a 2 Tim. ii. 10. b ] Thcss. v. 9.

c Eph. i. 4. 2 Tim. i. 9. (1 Kom. xi. f>.

c John xvii. 6, 9, 10, 22, 24.

2 THESSALONIANS, II. 13, 14. [2214.

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 unsanc-
tified soul. The presence of a holy God would inspire no
thing 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 meetness 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 trans
forming 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 iri any other way than
through a perseverance in these, is an unwarrantable pre
sumption, 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 parti
cipation 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 provi
dence concurs in the salvation of men, it is only in subser
viency to the wordf. The word is " the rod of his strength,"

f Acts viii. 26—40. and ix. 1 — 24.

2214.] SALVATION TRACED TO ITS PROPER SOURCE. 393

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 God8." And
thus it will work on all who cordially embrace it'1. " It is
quick and powerful, and sharper than any two-edged sword1."
" It is mighty to the pulling down of all the strong-holds of
sin and Satan V " It invariably accomplishes that which God
has pleased, and prospers in the thing whereunto he has sent
it1." 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,
" lie apprehends them" by his word111, and brings them home
with power to his fold, constraining them by his grace, and
" making them willing in the day of his power11." This is
his invariable process towards them: '' \Yhom he has pre
destinated, those lie first calls, and then justifies, and then
glorifies":" 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

f 1 Thess. i. 5, 9. h Col. i. (>. j Heb. iv. 12.

k '_> Cor. x. 4. l Isai. Iv. 10, 11. " Phil. iii. 12.

11 Ps. ex. .'?. ° Rom. viii. 30. f Text.

394< 2 THESSALONIANS, II. 13, 14. [2214.

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 liveq." " He would have all men to be saved,
and to come to the knowledge of the truth1." He even con
firms 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 Israel5?"
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 com
plains 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 : " / 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 salvation" 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
remain y." " Ye love him because he first loved you2:" " He
loved you with an everlasting love ; and therefore with loving-
kindness hath he drawn you3." " 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 youV Say then, whether

<i 2 Pet. iii. 9. r 1 Tim. ii. 4. s Ezek. xxxiii. 11.

1 Matt. xii. 13. u Isai. Iv. 1 — 3. x 1 Cor. iv. 7.

y John xv. 16. z 1 John iv. 19. a Jer. xxxi. 3.
b Deut. vii. 7, 8.

2215.] GOD OUR BENEFACTOR. 395

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 " highway0," by a patient continuance in which you
are to " obtain the glory of our Lord Jesus Christ." " Hold
fast 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 truthd:" and ever re
member, 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 f, 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 *•'."]

c Isai. xxxv. 8. d John xvii. 17. ° Eph. v. 25 — 27.

f ver. 10— 12. s Rev. i. 5, 6.

MMCCXV.

GOD OUR BENEFACTOR.

2 Thess. ii. 10, 17. Ao«- our Lord Jesus Christ himself, and
God, eren our Father, irhich hath loved us, and hath (//rot
M.V everlasting consolation and good hope through (/race,
comfort your hearts, and stablish you in every good word
atid 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 grati
tude, 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

396 2 THESSALONIANS, II. 16, 17, [2215.

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 re
covery 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 love3 ;" 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 "con
solation" does this aiford us! Verily, it is "strong consola
tion0," 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 un
abated 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 usd:" and, by the opera
tions 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 believing6." 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 Bene
factor, we see,

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

hands —

a Jer. xxxi. 3. b 1 Pet. i. 3, 4. c Heb. vi. 18.

d Gal. ii. 20. e Rom. xv. 13.

2215.J r'OD OUR BENEFACTOR. 397

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 for
sake 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 cir
cumstances 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 alsof." And so effectual shall these be, that we
-shall be enabled to " glory in our tribulations8," and even to
" take pleasure in our infirmities and distresses11" -

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 upheld1," 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 fre
quently unites with the Father, as equallv the object of our
worship, the source of our blessings, the rock of our de
pendence1." If we "be strong, it must be in the Lord Jesus
Christ, and in the power of his might111." " His grace," under
whatever circumstances, "shall be sufficient for us":" and if
\ve trust in him, we may confidently say, " I can do all things
through Christ, who strengthened! me0"- — ]

APPLICATION—

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

f 2 Cor. i. 3 — 5. s Rom. v. 3. h 2 Cor. xii. 10.
1 Rom. xiv. 4. k Rom. iii.3. ' Eph.vi. 23. 1 Thess.iii.il.
m Eph. vi. 10. n 2Cor.xii.9. ° Phil. iv. 13.

398 2 THESSALONIANS, III. 1. [2216.

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 un
bounded 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 p."]

P Jude, ver. 24.

MMCCXVI.

THE SPREAD OF THE GOSPEL.

2 Thess. iii. 1. Finally, brethren, pray for us, that the word
of t/ie Lord may have free course, and be glorified, even as it
is with you.

THE light of the material sun is hailed and wel
comed 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 endea
voured 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 establish
ment in the world.

2216.] THE SPREAD OF THE GOSPEL. 399

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 circula
tion 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 Goda.]

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 " u'ilk
i /tew" 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 con
version of sinners ; and, next, in the edification and salvation
of saints.

How the Gospel wrought to the conversion of the Thessalo-
nians, 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 b" Similar effects

were produced by it in other churches0- 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 d.

Nor was the Gospel less powerful for their continued
edification. This was greatly advanced among them, as
the Apostle himself testified0 - -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,

a Sec Ps. xix. 1. and Rom. x. 18. b 1 Thess. i. 5, 9. and ii. 13.
c Acts vi. 7. and xix. 20. d Acts xiii. 48, 49.

' 2 Thess. i. 3, 4. and ii. 13, 14. f 1 Pet. ii. 2.

400 2 THESSALONIANS, III. 1. [2216.

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 Godh" ]

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 rebel
lious 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-
fit is God alone that can raise up ministers, or fit them

for the work1 — Hence we are directed to "pray that

God would send forth labourers into his harvest k."

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 it1

It is God alone that can give success to their endeavours.
That same divine power, which first opened the understand
ings of the Apostles, must open the hearts of others to attend
to themm — —And then only does the word effect any
radical change in men, when it comes " in demonstration of
the Spirit, and of power11."

Hence St. Paul so earnestly entreated the prayers of the
Thessalonian Church, and yet more earnestly the intercessions
of the saints at Rome0. 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.]

g Acts xxi. 19, '20. h 2 Cor. v. 5.

1 Rom. x. 15. and 2 Cor. ii. 15, 16. and iii. 5.
* Matt. ix. 38. Eph. iv. 12, 13.

1 Acts xviii. 10, 11. 1 Cor. xvi. 9. and Rev. iii. 8.
m Luke xxiv. 45. with Acts xvi. 14.
n 1 Cor. ii. 4, 5. and iii. 5 — 7. ° Rom. xv. 30—32.

2217. J ALL MEN HAVE NOT FAITH. 401

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 substi
tute 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 itp, and " ordain
strength in the mouths of babes and sucklings." Whether
therefore we address ourselves to the translation of the Scrip
tures 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."]

P 2 Cor. xii. 9.

MMCCXVII.

ALL MEN HAVE NOT FAITH.

2 Thess. iii. 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 impos
sible 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 marvel
lous 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

VOL. XVIII. D D

402 2 THESSALONIANS, III. 2. [2217.

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 a," 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
thereof0!" 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 ; wan-

a Rom. x. 2, .3 b Gal. i. 6 — 9. c 2 Tim. iii. 5 — 8.

2217.] ALL MEN HAVE NOT FAITH. 403

dering stars, to whom is reserved the blackness of darkness for
everV]

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 per
secuting 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 life6?
That a profligate and abandoned rabble should seek to destroy
him, we do not wonder f: 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 GodK. But the truth is, that
no persons under heaven are more adverse to the pure doc
trines of the Gospel, and to those who preach it, than the self-
righteous Pharisees. The conduct of Paul, previous to his
conversion, fully evinces this1'; 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" Perse
cutor. — The true Christian has received " a spirit of love, and
of power, and of a sound mind:" and, so far from wishing to

(1 Jude, ver. 12, 13. e 2 Cor. xi. 2G. f Acts xvii. .">.

K Acts xiii. .'.(). '> CJal. i. 1.°,, 1 i.

i) M '3

404 2 THESSALONIANS, III. 5. [2218.

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
vour works"

MMCCXVIII.

ST. PAUL'S BENEVOLENCE.

2 Thess. iii. 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 where 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 un
believer, we should doubtless select such passages as
most plainly contain the doctrine in question8: but
to confirm the mind of a believer, we should rather
refer to places where it was only incidentally men
tioned : 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

a e. g. Matt, xxviii. 19. 2 Cor. xiii. 14.

2218.] ST. PAUL'S BENEVOLENCE.

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 wait
ing 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 iu
their souls any sense of his love to them. Nor is there much
of " the patience of Christb" 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 for
ward 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 must give of ourselves before him, we cannot

2 THESSALONIANS, III. 5. [2218.

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
directionc to the heart d — — But his influence must be
sought by prayer. Nevertheless God will hear also the inter
cessions of others in our behalf, and give us a supply of his

Spirit in answer to theme In the full persuasion of

this, St. Paul poured out the benevolent aspiration which we
have been considering.]

Such then were the objects of the Apostle's wish ;
namely, that the Thessalonian Christians might ex
perience 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 doubt
less 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 per
sons 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 dis
torted 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 him
self: 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 re
ject religion : they do not really, in their hours of sober reflec
tion, think that religion has any such tendency. Where will
be 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

l' KartvQvvtu. d Jam. i. 17. 2 Cor. v. f>. e Phil. i. 19.

2218.] ST. PAUL'S BENEVOLENCE. 407

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 enter
tain 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 Scripturesf— —and he knew it from his own ex
perience g- — and therefore he prayed the Lord to direct
their hearts to the attainment of them.]

2. Indispensably necessary to their eternal wel
fare—

[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?'' What
ever 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 at
tainments, 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 — — ]

f Ps. Ixiii. 5. Matt. v. 3—1'.'. « 2 Tim. iv. 7, 8.

408 2 THESSALONIANS, III. 16. [2219.

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

[Surely I shall have spoken to good effect, if only oue
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 my 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. iii. 16. Noiv 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 neces
sary 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 branch of moral duty, and persisted in his mis
conduct 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 wickedness3. 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,

2219.] THE DESIRABLENESS OF PEACE. 409

and them that are within, the Church : the dispo
sition 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 over
power 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
interrupted11. 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 w:holly 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 whither
soever he will0:" HE alone can "break the bow, and cut the
spear asunder d." 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.]

b Mic. iv. 3, 4. c Prov. xxi. 1.

(1 Ps. xlvi. 9. and Ixxvi. 3. <•' 2 Chron. xv. 6. with Ps. cxlvii. 14.

410 2 THESSALONIANS, III. 16. [2219.

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 f. 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 sub
jection ? Who shall impose such restraints on all, as to make
them " prefer, not every man his own, but every man another's
goodg?" 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 h." He engaged to
make the wolf and the lamb to dwell together in love and
amity'; 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 k.

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, what
ever 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 man
kind1.

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

f 1 Cor. i. 10, 11. and iii. 3. e Phil. ii. 4. 1 Cor. x. 24.

n Kph. ii. 14—17. andiv. 3. J Isai. xi. 6—9.

k The oil poured upon the head of our great High-priest, shall de
scend to the skirts of his clothing, Ps. cxxxiii. 1, 2.

1 By mutual forbearance, Col. iii. 12 — 15 ; by fervent interces
sion, Ps. cxxii. 6 — 8.

2219.3 THE DESIRABLENESS OF PEACE. 411

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"1.]

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 a/I 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 tind 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 peace0." But true peace can never be obtained
but from Jesus, " the Prince of Peace p." He it is that has
purchased it for his believing people n-; 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 trans
gressions 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 hearts8: and
when he has " spoken peace to our souls, we must no more
return to folly*." 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, " ahvays and by all means u."]

m Rom. xiv. 19. Eph. iv. 16. n Job xxxiv. 29.

0 Jer. vi. 14. P Isai. ix. 6. 1 Col. i. 21, 22.

1 John xiv. 27. s Isai. xxvi. 3, 4. l Ps. Ixxxv. S.

11 By mortification of sin, Isai. Ivii. 19 — 21 ; by fervent prayer,
Phil. iv. G, 7 ; by glorifying God with our substance, Isai. Iviii. 7 — 11.

1 TIMOTHY.

MMCCXX.

CHARITY THE TRUE SCOPE OF THE GOSPEL.

1 Tim. i. 5. Now the end of the commandment is charity out
of a pure heart, and of a good conscience, and of faith un
feigned.

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 dis
tinguish between two things, which are very often
confounded ; namely, the cause of evil, and the occa
sion 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 man
ner, 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 inor
dinate 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 in
stances, 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 th,e Gospel was in no respect

2220.] CHARITY THE TRUE SCOPE OF THE GOSPEL. 413

to be blamed for these evils ; since, in its own na
ture, it tended only to love : " The end of the com
mandment 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 con
trasted 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 de
prive 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 pi-e-
vailed 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 ChristV

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 in
dividuals 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

8 ver. 3, 4. b Col. ii. 8, 16—19.

414. 1 TIMOTHY, 1. 5. [2220.

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 loved. 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 civi
lized or uncivilized, this universally appears. The same is
found in rival societies ; yea, to such a degree does this ma
lignant spirit operate, that it is a miracle if even a single family
be found altogether united in love. But these malignant pas
sions 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 falling together; and
a little child shall lead them6." 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 bodyf. 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

c The use of the expression t va. 7rapayy£t'X?;e in ver. 3. by no means
determines the import of rf/e 7rapayy£\<ae in ver. 5 : such a change in
the use of the same word being quite common with St. Paul.

d 1 John. iv. 8, 10. e Isai. xi. G — 9. f Acts ii. 44, 45.

2220.] CHARITY THE TRUE SCOPE OF THE GOSPEL. 415

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 har
monious and compact bodvg. And unless it have this effect,
it leaves us without any hope of its ultimate and eternal
blessings11.]

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

II. When that end may be said to be truly and pro
perly 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 men
tioned, 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 Magus1, will soon betray its worthlessness ; nor can
it evei 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

« Eph. iv. 15, 16. h 1 Cor. xiii. 1—3.

1 Acts viii. 13, 18 — 20.

41(3 1 TIMOTHY, I. 5. [2220.

the fear of Godk." Having a good hope that he is " accepted
in Christ," he will labour to purify himself, even as Christ is
pure1."]

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, en-
dureth all things"1;" 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 ade
quately 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 one0."

This, then, may suffice to shew us, not only what the true
end of the Gospel is, but when thtit 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 neces
sarily 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

k 2 Cor. vii. 1. '1 John iii. 3. m 1 Cor. xiii. 4 — 7.

n 1 John iv. 10, 11. " John xvii. '21—23

2220.] CHARITY THE TRUE SCOPE OF THE GOSPEL. 417

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 peni
tential 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
Godr." 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 cor
rupt according to the deceitful lusts ; and in putting on the
new man, which, after God, is created in righteousness and
true holiness8." 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 law1; this is the

P 1 Pet. i. 22. q Gal. ii. 20. r ueb. ix. 14. and xii. 24.

s Eph. iv. 22—24. « Gal. v. 14.

VOL. XVIII. E E

418 1 TIMOTHY, I. 8. [2221.

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 doc
trine among youx," so I must charge you, in the name of God,
to receive no other amongst yourselves. You will find per
sons 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 y. 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
more2."]

u Gal. v. 6. * ver. 3.

y John xiii. 1. Eph. v. 2. z 1 Thess. iv. 1, 9, 10.

MMCCXXI.

THE LAW GOOD, IF USED ARIGHT.

1 Tim. i. 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 per
verted 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, -%nd,
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 mi
nistered to " vain jangling," rather than to " edifica
tion in the faith of Christ a." 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.

3 ver. 4, 6.

2221.] THE LAW GOOD, IF USED ARICfHT. 419

In confirming the Apostle's assertion, I shall con
sider it,

I. In reference to the law which belonged exclu
sively 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 dispen
sation were regarded as of universal and perpetual
obligation, its excellence would wholly disappear.

But, to speak more particularly of the whole Cere
monial Law, which formed the great line of distinc
tion between them and others ; this was good :

It was good, I say, if used lawfully—

[The ceremonial law was intended to shadoiv 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 oflices 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,

E E2

420 1 TIMOTHY, I. 8. [2221.

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 holi
ness was here held forth to him. He was taught to approach
his God on all occasions through a Mediator; to trust alto
gether 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 de
stroyed —

[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 b." 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 mercy c? 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 vaind."
Hence God himself, when he found how the law was per
verted, spake of it in the most contemptuous terms6. St. Paul
also represents it as consisting of " weak and beggarly ele
ments1,'' and as " disannulled on account of the weakness and
unprofitableness thereof6."]

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—

11 Matt, xxiii. 23. c Matt. xii. 7. d Gal. ii. 21.

< Isai. Ixvi. 3. f Gal. iv. 9. s Heb. vii. 18.

222 l.J THE LAW GOOD, IF USED ARIGHT.

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 pro
ceeds to specify1'. 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 ex
ception of the fourth commandment, the whole
Decalogue consists of prohibitions, rather than com
mands ; 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
gold1"- ]

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

[True, in itself it is, and ever must be, " holy, and just,
and goodk:" but, in its use, it proves an occasion of death to
many souls. Many there are who seek to establish a right
eousness 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 ourselves™. 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.]

h ver. 9, 10. ' Ps. cxix. 72. k Rom. vii. 12.

1 Rom. ix. 31, 32. » Gal. v. 4.

424 1 TIMOTHY, I. 11. [2222.

MMCCXXII.

NATURE AND OFFICE OF THE GOSPEL.3

1 Tim. i. 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 de
finite 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 respect
ing 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 honour
able 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, con
tributed 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 Godb ;" because it reveals God's^ pur
poses of love and mercy towards sinful man. He
calls it also "the Gospel of salvation0;" because,

a The reader is recommended to read the Sermons on Gal. iii. 19.
in connexion with, and immediately before, these. The two together
contain one continuous exhibition of the LAW and GOSPEL.

b Acts xx. 24. c Eph. i. 13.

2222.] NATURE AND OFFICE OF THE GOSPEL. 425

whilst it reveals a salvation from God, it imparts that
blessing to all who truly receive it. But the desig
nation given to it in the passage before us is pre
eminently 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 con
template,

I. The state in which it finds us ;

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

III. The means which it prescribes for our partici
pation 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, descend
ing from him in his fallen state, could not but
partake of his corruption : for the Scripture saith,
" AVho can bring a clean thing out of an unclean'1?"
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.

d Job xiv. -1.

426 1 TIMOTHY, I. 11. [2222.

Now, there are two things which characterize the
condition of fallen man ; namely, guilt, and weak
ness : 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 cor
rupt ; 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 in
strument 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 contri
buting, according to their respective powers, to
bring into effect every evil disposition of the mind :
" We have proved," says he, " both Jews and Gen
tiles, 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

e Rom. v. 6.

2222.] NATURE AND OFFICE OF THE GOSPEL. 427

mouth must be stopped, and all the world become
guilty before Godf."

With equal force the Scriptures mark the incapa
city 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 conti
nually s" 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 goodV

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 consi
dered : 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 respect
ing 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

f Rom. iii. 9—19. e Gen. vi. 5. ll Phil. ii. 13.

426 1 TIMOTHY, I. 11. [2222.

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

e Rom. v. 6.

2222.] NATURE AND OFFICE OF THE GOSPEL. 4-27

mouth must be stopped, and all the world become
guilty before Godf."

With equal force the Scriptures mark the incapa
city 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 conti
nually5." 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."

f Rom. iii. 9—19. e Gen. vi. 5. '' Phil. ii. 13.

428 1 TIMOTHY, I. 11. [2222.

remnant of goodness or power in themselves, that
shall lessen their ohligations to the grace of God.
But let a man acknowledge himself as wholly and for
ever lost, and then he will he 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 in
structive, 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.

When no possible way remained for man to make
compensation to the Deity for the guilt he had con
tracted, God was pleased to give his only dear Son, to
stand in our place, and, by his own vicarious suffer
ings, to expiate our guilt. For this end, God prepared
for him a body in the womb of a pure virgin ; that
so, whilst he should partake of our nature, he should
neither be involved in the guilt of our progenitor, nor
inherit his corruption. So far as our sinless infirmi
ties were concerned, God made him like unto us :
but so far as any thing of corruption was concerned,
he made him perfectly without sin : for, if he had
had any sin of his own, he could not have been a fit

2222.] NATURE AND OFFICE OF THE GOSPEL. 429

person to take away sin from us : if he must be a
victim for the sins of others, he must himself be
without spot or blemish. Thus, in the person of the
Lord Jesus, were united both God and man. In his
own nature he was God equal with the Father, even
" God over all, blessed for ever'." By assuming our
nature into union with his own, he became capable
of suffering in our place and stead. And he did
suffer in our place ; for we are expressly told, that
" God laid on him the iniquities of us allk." Nor did
he only suffer the penalties of the broken law, which,
without his merciful intervention, we must have
endured for ever ; but he fulfilled, in its utmost
possible extent, all its holy precepts, and thereby
wrought out a righteousness for us, " a righteousness
which might be imputed to all, and put upon all,
those who should believe in him1." As for consider
ing how all this could be ; how God could become a
man ; how he could stand in our place and stead ;
how he could, by his vicarious sufferings, atone for
sin ; Jiow such a plan could avail for affecting a recon
ciliation between God and man ; and how God can
accept man through a righteousness not his own, but
wrought out for him by another, and imputed to
him ; and liow God's perfections can be reconciled
and glorified in such a way of saving man ; these are
questions which God alone can resolve : it is suffi
cient for us to know, that God has provided such a
way for the removal of our guilt ; and that " of
those who come to him in his Son's name, not one
shall ever be cast outm." We sum up, therefore, this
part of our subject in the inspired declaration,
which we are commissioned to proclaim to the
whole world, that " God was in Christ, reconciling
the world unto himself, not imputing their trespasses
unto them"."

But, to remedy our weakness, a commission also
was given to the Third Person in the ever-blessed

1 Rom. ix. 5. k Isai. liii. G. 1 Rom. iii. 22.

n> John vi. 37. n 2 Cor. v. 18, 19.

430 1 TIMOTHY, I. 11. [2222.

Trinity, to reveal the Saviour to us, and to " fulfil in
us all the good pleasure of his goodness" for our full
and final salvation. Our incapacity to save ourselves
was, in fact, like that of a body actually dead. So
far as relates to spiritual feeling or power, we are
altogether destitute either of the one or the other.
Of natural feelings or powers, I forbear to speak :
they may be carried to any extent ; and it will make
no difference in my positions. I would not degrade
man below what he really is : I am willing to allow
him all that any man can reasonably wish. It is of
spiritual powers alone that I speak ; and in relation
to them I say, that man is altogether " dead in tres
passes and sins0." But the Spirit of God undertakes
to quicken us by his Almighty power : and it is by
his power alone, even by " the working of that
mighty power which raised Christ himself from the
dead," that any soul of man attains the least disposi
tion to serve and honour God. Having quickened
our souls, the Holy Spirit proceeds to discover to us
the extent of our necessities, and to humble us under
a sense of them. Then he stirs us up to cry unto
our God : then he reveals the Saviour to us (for it is
his office to " glorify Christ ;" and to " take of the
things that are Christ's, and to shew them unto usp").
He then enables us to exercise faith in Christ, and to
receive him for all the ends and purposes for which
he has been sent. He then fills us with a principle
of love to Christ, and constrains us to live unto him.
He enables us progressively to mortify all our sinful
propensities, and to honour God by a holy conversa
tion. In this way he transforms us gradually into the
Divine image, and makes us " meet for the inherit
ance of the saints in light."

For the same reason that I forbore to enter more
fully into the offices of Christ, I forbear to expatiate
upon the different offices of the Holy Spirit. This
is a subject which would occupy an entire course of
sermons by itself; and, if I should ever live to
address another course to this assembly, would

0 Eph. ii. 1. P John xvi. 14.

2222.] NATURE AND OFFICE OF THE GOSPEL. 431

complete my series'1. But, be that as it may, my
object on the present occasion is to simplify every
thing, that my subject, from beginning to end, may
be clearly seen, and fully comprehended.

As to any nice speculations relative to the mode of
the Spirit's agency, they would be altogether beside
my purpose. It is sufficient to say, that no man,
who believes the Holy Scriptures, can doubt of the
Holy Spirit being sent of God to apply to the souls
of men the redemption which Christ has wrought out
for them ; and that if ever we have "access to God,
it must be through Christ, and by the Spirit'." It is
for this end that the Spirit is given ; and this end he
will accomplish in all who implore his aid.

III. Now we are come to our third point; which is, to
shew the means which the Gospel prescribes for
our participation of its benefits.

The first thought which occurs to men is, that
they must do something to merit and to earn sal
vation. But, if we consider the condition of our
first parents after the fall, we shall see how vain
must be such a conceit, how fallacious such a hope.
What could they do to recommend themselves to
their offended God ? As for doing any thing to
merit the gift of God's only dear Son, and the in
fluences of the Holy Spirit upon their souls, it is
obvious that no such idea could, by any possibility,
enter into their minds. What can the fallen angels,
at this instant, do to merit a restoration to God's
favour ? Yet they are as capable of it as we.

But it may be said, that now God, of his own
mercy and grace, has given us a Saviour, we must
do something to deserve an interest in him. What
then, I would ask, can \ve do ? Our blessed Lord has
told us, that "without him we can do nothing3;" so
that the communication of his grace must precede,

Q This is clone in a Course of Sermons on Rom. viii. 9. which the
reader should peruse after these.

r Eph. ii. 18. s John xv. 5.

4*32 1 TIMOTHY, I. 11. [2222.

not follow, the performance of any good act what
ever : and, consequently, we must be indebted alto
gether to the sovereign grace of God, which first
" gives us to will, and then to do, of his good
pleasure."

The truth is, as the first gift of a Saviour sprang
altogether from the sovereign grace of God, so must
salvation in all its parts ; seeing that " we have not
of ourselves a sufficiency even to think a good
thought1." It is by faith alone that the good work of
salvation must be wrought in us. We must first be
lieve God's record respecting his dear Son : then, in
the exercise of the same faith, we must look to his
Son for the communication of his purchased benefits.
So, throughout our whole continuance on earth, " the
life which we live in the flesh, we must live by faith
in the Son of God, who has loved us, and given him
self for usu." Let any one reflect, for a moment,
What other way is there for any soul of man to par
ticipate the benefits which God has treasured up for us
in his dear Son? Is there any other way of our being-
united to him, " as branches of the living Vine ;" or
of our " receiving out of his fulness the grace " that
we stand in need of ? is there any other way, I say,
than by faith ? If we look into the Scriptures, we
shall find that faith is continually represented as the
means whereby alone we can either receive from God
any spiritual blessing x, or perform unto him any
acceptable service y.

I grant, that we must repent. But repentance will
neither atone for past sin, nor stand in the place of
future obedience : and even repentance itself must
be given us by the Lord Jesus Christ, " who is ex
alted to the right hand of God, to give repentance, no
less than remission of sins2." I grant, also, that when
we have believed in Christ, we must walk in his
ways, and yield obedience to his commandments.
But this obedience cannot supersede the necessity of
faith : on the contrary, it can exist only as the fruit

1 2 Cor. iii. 5. u Gal. ii. 20. * J0hn i. 12.

y Heb. xi. 6. z Acts v. 31.

2222. J NATURE AND OFFICE OF THE GOSPEL. 433

of faith : and, instead of purchasing salvation for us,
it is itself a part of that very salvation which the
Lord Jesus Christ purchased for us upon the cross.

Now these truths have been greatly controverted,
in every age of the Church. Persons have raised
subtle questions upon every part of this subject, and
made them the occasions of acrimonious dispute :
whereas there is nothing under heaven more plain
and simple than the way of salvation as prescribed
for us in the Gospel. I think we may, by one single
word, throw such light upon it, as shall supersede, I
had almost said, all controversy respecting it. I do
not mean to say, that persons who love controversy
may not yet find, or make, abundant occasion for it:
but I do say, that, by one single word, the whole of
salvation may be so plainly declared, that a humble
and contrite soul shall be enabled, for all practical
purposes, to view it in all its length and breadth.
What, then, is that word which will thus exhibit the
Gospel in so bright and clear a light ? It is the word,
RF.MEDY. Let us come back to the state of fallen
man : he is in a guilty, polluted, helpless condition.
In this state God provides for him a remedy, and
both inclines and enables him to apply that remedy.
For his guilt he applies to himself the atoning blood
of Christ : for his pollution and weakness, he looks
to the Holy Spirit to begin and carry on a work of
grace within him. By looking to Christ, he obtains
peace with God and in his own conscience : and, by
yielding himself to the influences of God's Holy
Spirit, he becomes renewed and sanctified in all his
powers. His renovated health begins immediately
to appear. He is enabled to mortify all his former
corruptions ; and to " walk holily, justly, and un-
blameably," before God and man. Gradually, he
becomes transformed into the Divine image, in right
eousness and true holiness. Ask him now, To what
he ascribes the change that has taken place within
him? and he will tell you, ' It is owing to the remedy
which God has prescribed, and enabled him to apply.'
To his latest hour he continues applying the same

VOL. XVIII. F F

434 1 TIMOTHY, 1. 11. [2222.

remedy (for, whilst here, he is only in a convales
cent state, and not perfectly recovered) : and when
taken hence to his heavenly inheritance, he ascribes
all the glory to his Almighty Physician ; saying,
" To Him that loved us, and washed us from our
sins in his own blood, and has made us kings and
-priests unto God and our Father, to him be glory
and dominion for ever and ever. Amen*." Now,
what is there in all this to dispute about ? What is
there that is not perfectly plain and simple ? What
is there that a humble and contrite sinner needs
beyond this, for the peace of his mind, or the sanc-
tification and salvation of his soul ? Here all appears
to be of grace : both the Saviour himself, and salva
tion through him, are the entire unmerited gift of
God. The whole of the Christian's life, too, is here
perfectly plain and simple : he is continually availing
himself of the remedy prescribed, and experiencing
its beneficial effects. If any one apply to him for
information and instruction in relation to the soul,
he directs him with confidence to this remedy ; and
attests with thankfulness, from his own experience,
its divine efficacy. He even appeals to its effects, as
evidences of its divine origin. He not only acknow
ledges, but is himself forward to assert, that all pre
tensions to divine communications must be tried by
this test. He would say, ' Examine the remedy by
this criterion : does it operate to bring man to his
primeval state in Paradise ; so that, in proportion as
it becomes effectual, it subdues his evil propensities,
regulates his tempers and dispositions, enables him
to sit loose to the things of this world, and makes
him to find all his happiness in God alone? Compare
him, he would say, with the Saviour in whom he
professes to believe, and see whether his faith pro
duce in him somewhat of " the mind that was in
Christ V and constrain him to " walk as Christ
walked0." Compare him, also, with the Apostles
and the primitive Christians, and see whether the

a Rev. i. 5, 6. b Phil. ii. 5. « 1 John ii. 6.

2222. J NATURE AND OFFICE OF THE GOSPEL. 435

remedy operate on him as it did on them. Then we
may hope, indeed, that his heart is right before God ;
and that the remedy which he applies for the benefit
of his own soul is that which will prove effectual for
the whole world.

You will perceive that I have cautiously abstained
from any thing which might anticipate my future
statements. It is my wish to keep every part as dis
tinct as possible, that the subject may successively
grow upon us, till it appear in all its incomprehensible
majesty and grandeur. I know indeed, how unequal
I am to the task of bringing it properly before you :
but this I do hope, in some measure, to attain ;
namely, to give clear views of all which I state, and
to exhibit the subject in as simple a manner as a due
investigation of it will admit of. Not that it will be
possible for us to divest the subject of all difficulties.
For instance, the remedy of which we have spoken
is represented as altogether " the gift of God," no less
in the application of it to the soul, than in the reve
lation of it to the mind : and yet men are called upon
to apply it to themselves, as much as if they were
originally and of themselves perfectly competent to
that task. It may be said, If we can attain it of our
selves, why represent it as a gift ? and if we cannot
attain it of ourselves, why represent that attainment
as a duty ? I answer, To simplify our statements so
as to remove all difficulties, is impossible ; because
the Gospel is, " a mystery, hid in God from the begin
ning of the world d:" but, to state it in so plain and
simple a way as shall approve itself to every candid
mind, is an object which should be aimed at, and
may certainly be attained. That which introduces
such obscurity into the Gospel is, the attempt of
men to reduce Christianity to a system, such as man
himself would devise, or such as his unenlightened
reason would approve. But " God's thoughts are
not as our thoughts, nor are his ways as our ways0."
No; they infinitely transcend ours: and the true

J Kph. iii. <>. ' Isai. lv. H, 9.

v i .*,'

1J{) 1 TIMOTHY, I. 11. [2222.

way to comprehend God's system is, to consider for
what ends he has revealed his Gospel. We have said,
His Gospel is a remedy : and it is a remedy, suited
in itself to the necessities of man ; and suited, in the
manner of its proposal, to the powers of man. Now
man, however fallen, has faculties and powers, agree
ably to which God will deal with him : for God
draws us, not as beasts, or as stocks and stones, but
" with the cords of a manf;" that is, in a way con
sistently with our intellectual and moral powers.
Now man has within him certain principles, as hope
and fear ; and by these principles God will move
him. But, if there were in the Scriptures nothing
but promises, what scope would there be for fear?
or if there were nothing but commands and threaten-
ings, what ground would there be for hope? But
the Scriptures, meeting both of these principles with
appropriate declarations, call forth both of them into
act and exercise ; and thus, as two forces from dif
ferent angles, striking simultaneously and with equal
strength on a given object, will propel that object
forward in a straight line, so do these different
declarations operate on the mind of man, and urge
him forward in the path of duty and of holiness. As
for those who would wrest the Scriptures to make
them all speak one language, they, whether Calvinists
or Arminians, shew that they have not duly consi
dered the true design of God in the revelation of his
will. They need to be reminded of this great pecu
liarity in the sacred records, that they are altogether
suited, no less to the powers, than to the necessities,
of man ; and if the different parties would agree to
meet upon that ground, there would be an end of all
their controversies and animosities. Only strive to
simplify the Scriptures, and they will be simple : but
strive to perplex and confound them, and they may
soon be made a theatre for endless disputes.

To keep out of view every thing that is of a ques
tionable nature, has been, and shall be, my earnest

f Hos. xi. 4.

2222.] NATURE AND OFFICE OF THE GOSPEL. 4-37

endeavour. It is the practical effect of the Gospel
which I am alone anxious to promote : and now,
therefore, in conclusion, I take the liberty to recom
mend two things : first, That we all seek a deep ac
quaintance with our state before God : and next,
That we apply to ourselves the remedy which God
has set before us in the Gospel.

Would we but comply with the former of these
requests, what might we not hope for from the remedy
which has been set before us? Had we but a due
preparation of heart for the reception of the Gospel,
surely it should " distil as the dew upon our souls,
and come as rain upon the new-mown grass." The
sound of salvation purchased by our incarnate God !
verily, it would transport our souls, as once the
angels in heaven were transported, when they sang,
" Glory to God in the highest, and on earth peace ;
good-will towards meng." And what ineffable joy
would spring up within us, from the thought of an
indwelling Deity undertaking our cause, and working
effectually upon our souls ! Methinks we should
already seize upon heaven as our own, and, with
confident exultation, defy all the powers, whether of
earth or hell, to rob us of it. Especially, if \ve began
in earnest to realize these truths, then would our
peace flow down like a river, and " our souls become
as a well-watered garden, and as springs of water
whose waters fail not." But let us remember what is
indispensably necessary to our profiting by the
Gospel : we must feel, and deeply mourn over, our
lost estate. " The whole need not a physician, but
they that are sick :" and the remedy can be of no
use to us, if we be not sensible of our disease. I
pray God that this may not be forgotten by us. A
mere speculative knowledge of the Gospel, however
accurate, will avail us nothing. We must all be as
patients in an hospital, and receive with thankfulness
the remedy prescribed. If we neglect it, or attempt
to substitute any other in its stead, we shall do so to

s Lukeii. It.

438 1 TIMOTHY, I. 11.

our eternal ruin. We must look to Christ for the
justification, and to the Holy Spirit for the sanctifica-
tion, of our souls. " There is salvation for us in no
other way whatever. There is no other name under
heaven given among men, whereby we can be saved,
but the name of Jesus Christ." But " through Him,
all that believe shall be justified from all things11."
Let us, then, implore of God now to " give testimony
to the word of his grace ;" and so to " shine into our
hearts, as to give to every one amongst us the light
of the knowledge of the glory of God in the face of
Jesus Christ1."

11 Acts xiii. 39. i 2 Cor. iv. 6.

MMCCXXIII.

RICHNESS AND FULNESS OF THE GOSPEL.

1 Tim. i. 1 1 . The glorious Gospel of the blessed God.
Eph. iii. 8. Unto me, who am less than the least of all saints,
is this grace given, that I should preach among the Gentiles
the unsearchable riches of Christ.

OF the nature and office of the Gospel, I have
spoken in my former discourse. Of its riches and
fulness, I am now to treat. But " who is sufficient"
for such an undertaking3? The "riches of Christ,"
as revealed in the Gospel, are declared to be " un
searchable :" how, then, can we hope to bring them
forth in any measure suited to the occasion ? Yet
we must make the attempt ; because, to bring them
forth, and exhibit them to view, is the duty of all
who would approve themselves faithful in the mini
sterial office. This was the work assigned to the
Apostle Paul : and it is no less required of us at this
day, if we have been called to minister in holy things,
and to serve God in his sanctuary. Yet, methinks,
instead of calling this a duty, I would rather call it
a privilege ; not a work imposed, but rather, as my
text expresses it, " a grace given :" for no higher
honour can be conferred on mortal man than to be
sent forth by God to minister unto his fellow-sinners
» 2 Cor. ii. 16.

2223. 3 RICHNESS AND FULNESS OF THE GOSPEL. 439

" the glorious Gospel of the blessed God." Let it
not, however, be thought that this high commission
has any tendency to generate pride in the hearts of
those who have received it : on the contrary, it will
operate rather to humble and abase the soul under
a sense of its own unworthiness and insufficiency.
Thus it wrought on the Apostle Paul ; who, finding
no word whereby to express his unworthiness of such
an honour, formed a word for the purpose, and called
himself, not the least of all saints, but " less than the
least :" " Unto me, who am less than the least of all
saints, is this grace given, that I should preach among
the Gentiles the unsearchable riches of Christ." In
like manner, I would now, under a becoming sense
of my own utter insufficiency, proceed with the work
assigned me ; and endeavour, as God shall enable
me, to set before you the riches and the fulness of
the Gospel of Christ.

For this end, I would consider the Gospel in a
threefold view: — as an expedient devised; — as an
instrument employed ; — and as a gift bestowed.
And I would, under each head, set forth the riches
of it :—

The riches of wisdom contained in it as an (\rjw-
dient ;

The riches of power, as an Instrument ; and
The riches of grace, as a gift.

First, then, I will endeavour to set forth the riches
of wisdom contained in the Gospel, as an expedient
for the salvation of ruined man.

The Gospel is called "the wisdom of God in a
mystery b:" and, truly, the wisdom exhibited in it is
deeply mysterious. Suppose, for a moment, it had
been left to man to devise a way for his own restora
tion to the Divine favour ; or that all the angels in
heaven had been consulted by him for that end : I
conceive that no way but that of an absolute pardon
by a sovereign act of mercy could have entered into

»> 1 Cor. ii. 7.

440 1 TIMOTHY, I. 11. [2223.

the mind of any finite intelligence. Whether such
an exercise of mercy could have consisted with God's
honour, it is not for us to determine. None but God
can know what is within the power of God to do.
But we may safely declare, that, even supposing such
an exercise of mercy, under the existing circum
stances, possible, it was not the way which was most
suited to the occasion, nor the way that would bring
the most honour to God : and therefore it was not
the way which a God of infinite wisdom thought fit
to adopt. God, at all events, determined to make
the fall of man an occasion of displaying his own
glorious perfections : and, therefore, the question to
be resolved was, How the removal of man's guilt, and
the restoration of a ruined world to the favour of
God. should be made to subserve that end ? — in a
word, How God should be glorified, and the sinner
saved ?

The holiness of God was called, to express its ab
horrence of sin. The justice of God was called, to
execute vengeance on those who had committed sin.
The truth of God was called, to fulfil the threatenings
denounced against sin. But how shall holiness be
displayed, justice be honoured, and truth be kept
inviolate, if the offender receive a full, gratuitous
remission of his guilt ? Here are difficulties, which
not all the wisdom of men or angels could surmount.
No means had been devised for the restoration of the
fallen angels ; nor was it within the reach of any
finite intelligence to declare, how any remedy could
be found for fallen man. Suppose that the idea of a
substitute had entered into the mind of any, how
could an innocent creature be punished in the place
of the guilty ? How could it be conceived, that God
should ever consent to accept such a vicarious offer
ing ? and how could it be imagined, that he should
ever be induced to inflict, with his own hand, on one
that was innocent, the wrath due to the guilty, and
to punish the innocent for the guilty ?

But, suppose such a thought suggested, where was
there to be found one capable of representing the

2223.] RICHNESS AND FULNESS OF THE GOSPEL. 441

whole world, and of sustaining the punishment due
to all the millions of mankind ? Was there an angel
that could take upon him this office ? Were all the
angels in heaven capable of rendering such a service
to mankind ? Could any one less than God himself
undertake so great a work ? And could it be con
ceived possible that God should exercise such love
towards those who had trampled on his laws, and
risen up in rebellion against him ? But, supposing
that God was willing to undertake the office of
restoring man, how shall he do it ? How shall God
endure sufferings for man ? How shall he put him
self in the place of man ? How shall any thing that
he can do be made available for man, so as to be put
to man's account, as if lie had done it ? And, sup
posing that God were to become a man, for the pur
pose of putting himself in the place of man, and
doing and suffering what man was bound to do and
suffer, how could it consist with the holiness and
justice and truth of God, to let the innocent suffer
and the guilty go free ; yea, to let the innocent suffer
on purpose that the guilty might go free ?

The more we enter into the consideration of these
things, and contemplate the difficulties which lay in
the way of man's recovery to God, the more we shall
see how impossible it was that any created wisdom
should devise a way for effecting it, in consistency
with God's honour. But here Divine wisdom inter
posed ; and in the councils of the Eternal Three it
was determined, that God's co-equal, co-eternal Son
should " undertake for us ;" that " a body should be
given him ;" that, in the fulness of time, he should be
born into the world, and, as the Substitute and Surety
of all mankind, should bear their sins in his own
sacred body ; and, by his own obedience unto death,
should work out a righteousness for all who should
believe in him, even a righteousness commensurate
with the fullest demands of God's law ; that so,
Divine justice being satisfied, " God might be just,
and yet the justifier" of our sinful racec.

r- Rom. iii. '26.

442 1 TIMOTHY, I. 11. [22:23.

Contemplate now this mystery. A Mediator ! that
Mediator, God! — that God, man! — that Deity in
carnate, suffering ! — those sufferings, vicarious ! — his
whole obedience, too, accepted as vicarious, and im
puted to sinful man ! — man, so rescued, brought into
a state of peace with God ! — man, so rescued, restored
to the Divine image, approved of his God, justified
before the whole assembled universe, and exalted to
a throne of glory ! and all in perfect consistency with
the honour of God himself; yea, and all the Divine
perfections glorified in this very way ! — What shall
we say ? We are amazed : we are confounded : we
can scarcely believe our own statement : it must
surely be " a cunningly-devised fable." But no : it
is God's plan for the salvation of a ruined world ;
and, in the contemplation of it, we can do nothing
but exclaim with the Apostle, " O the depth of the
riches both of the wisdom and knowledge of God !
How unsearchable are his judgments, and his ways
past finding out'1 !"

Now this Gospel is, as I am to shew in the next
place, the great instrument which God is pleased to
employ for the restoration of the world to him : and
the riches of his power as so exerted, and as effecting
the complete deliverance of man from his fallen
state, is now, in the Second place, to be set before
you.

It will be remembered, that whilst, in the eyes of
the self-righteous Jews, the Gospel was a stumbling-
block, and amongst the conceited Greeks was ac
counted foolishness, the Apostle declared it to be
"the wisdom of God, and the power of GodV It
seemed, to those who confided in their own wisdom,
inconceivable that the salvation of man should ever
be effected by means which they judged so unsuited
to the end. But the Apostle hesitated not to affirm,
that the Gospel would surely answer all the ends
for which it had been ordained ; would prove alike

d Rom. xi. 33. e 1 Cor. i. 24.

2223.] RICHNESS AND FULNESS OF THE GOSPEL. 4-K3

powerful for us, through the work of Christ; and In
us, through the operation of his Spirit on our souls.

Behold its power for us ! Satan had ruined our
first parents, and, with them, their descendants also
throughout the whole world ; over whom he had
usurped and exercised the most despotic sway. Hence
he is called " the god of-this world," and " the prince
of the power of the air ; the spirit that worketh in
all the children of disobedience f." But the Lord
Jesus Christ undertook to rescue us from his domi
nion, and to establish his own empire over every child
of man. And how would he effect this ? Would it
be in the way of mighty conquerors, who subdue the
world by force ? No ; but by giving himself up into
the power of his enemies, and suffering them to put
him to death upon the cross. Yes, strange as this
way of conquering was, " by death he overcame him
that had the power of death, that is, the devil, and
delivered them who, through fear of death, were all
their life-time subject to bondage8." When he hanged
upon the cross as an expiring malefactor, and was
himself to all appearance subdued, it was even then
that " he spoiled all the principalities and powers of
hell, and made a shew of them openly, triumphing
over them in his cross V And this one record,
' That he died for sinners upon the cross,' is the
instrument which, from that very moment, has been
effectual for the demolition of Satan's empire, and
for the establishment of Christ's kingdom throughout
the world. This one record has been a weapon
which neither men nor devils have been able to with
stand : it has been " mighty, through God, to the
pulling down of strong-holds, and bringing the very
thoughts of men into captivity to the obedience of
Christ1." See the effect of it throughout all the
Roman empire : how did all the gods of the heathen
fall before it ; and all the prejudices and passions of
mankind yield to its sway ! Yes, foolish as it seemed,
and weak, " the foolishness of God was wiser than

f 2 Cor. iv. 4. and Eph. ii. 2. * Heb. ii. 14, 15.

» Col. ii. 15. * 2 Cor. x. 4,5.

441' 1 TIMOTHY, I. 11. [2223.

men, and the weakness of God was stronger than
men* : and " this stone, cut out without hands, shall
break in pieces all the powers of the universe" that
shall attempt to withstand it '.

And as the Gospel is thus powerful for us through
Christ, so shall it also be powerful in us, through the
influences of the Holy Spirit. Look at every soul
of man : that wicked adversary, the devil, " takes us
all in his snare, and leads us captive at his willm."
And how are any delivered from his chains ? Is
it by human eloquence, or by the powers of moral
suasion ? No : in no instance have they been ever
able to prevail. Nothing but the Gospel has ever
truly emancipated one single soul, or brought one
to the enjoyment of solid peace. But this has been
" quick and powerful, and sharper than any two-
edged sword, piercing to the dividing asunder of
joints and marrow, and been a discerner of the
thoughts and intents of the heart"." See, on the
day of Pentecost, what a change it wrought on
thousands of the most blood-thirsty murderers ! See,
in instances without number, how it " turned men
from darkness unto light, and from the power of
Satan unto God0!" Multitudes there are, at this
day, that are living witnesses of its power; multitudes,
who, by its enlightening, comforting, and sanctifying
efficacy, are created altogether anew, and " filled
with joy and peace in believing." These effects the
world beholds, and wonders at, and is unable to
account for : but they are seen in every place where
the Gospel is faithfully administered : yes, the simple
exhibition of Christ crucified is still, as truly and as
effectually as ever, " a hammer to break the rock in
pieces1' ;" and a mould, to form into Christ's likeness
all that are " delivered into itq," even all that are
subjected to its divine influence. If it be asked, how
all this comes to pass : I answer, that the Holy Spirit

of God, the Third Person of the ever-blessed Trinity,

•> '

k 1 Cor. i. 25. i Dan. ii. 34, 35. m 2 Tim. ii. 26.

n Hob. iv. 12. ° Actsxxvi. 18. P Jer. xxiii. 29.

•i Honi. vi. 17. the Greek.

'2'2'2'>>. RICHNESS AND FULNESS OF THE GOSPEL. 445

has undertaken to " glorify Christ," and to render
his word effectual for all the ends and purposes
for which it has been proclaimed ; and the miracle
wrought by Peter on the man lame from his birth is
still realized, in a spiritual way, from day to day :
" for the name of Jesus, through faith in his name,
does still make many whole ; so that, whereas they
were from their very birth both lame and impotent,
they now walk and leap for joy in the temple," and
in the service of their God. And how great the
power is that thus restores them to God may be
seen in the comparison by which St. Paul sets it
forth, when he prays for the Ephesian Church, and
that in terms which no translation can ever ade
quately express, that they " may know what is the
exceeding greatness of God's power towards them
that believe, according to the working of his mighty
power which he wrought in Christ when he raised
him from the dead." I say, then, that we may here
behold the riches of power exerted by this apparently
weak instrument in converting men to the faith of
Christ ; and that it is at this hour, no less than in
the apostolic age, " the power of God unto salvation
to all them that believe1."

But, agreeably to the plan proposed, I must go on
further, in the Third and last place, to shew the riches
of grace which are displayed in the Gospel, as God's
gift to sinful man.

St. Paul, you will remember, states, that in the
whole work of salvation, as revealed in the Gospel,
God especially designed, " that in the ages to come
he might shew the exceeding riches of his grace in
his kindness towards us through Christ Jesus5."
We seem called upon, therefore, to enter somewhat
more fully into this part of our subject ; and the
rather, because it falls more within the reach of our
comprehension, and seems capable of more easy de-
velopement. I think, too, that the impression which
this part of our subject is calculated to make will be

r Rom. i. 16. s Eph. ii. 7.

44G 1 TIMOTHY, I. 11. [2223.

of a deeper and more abiding character ; not only
because it is of a less abstract nature, but because it
applies itself more to the best feelings of our hearts.

But, whilst I enter on this part of my subject, I
feel that, from "the mode in which I propose to illus
trate it, I may, to those who are not conversant with
the Scripture history, be thought to treat it with
less reverence than so deep and mysterious a subject
demands. But I beg leave to say, that no man
under heaven would more revolt from any thing
that was irreverent in the ministration of the Gospel,
than he who is about to submit to you the statement
which is now contemplated. It must be remem
bered, that the condescension of the Deity is that
which is particularly to be set before you ; and that,
if it be brought before you in a way that is not usual,
it is exhibited in the very light which the Scriptures
themselves most fully authorize. I need not remind
this audience of the condescension of God to Abra
ham, when he permitted him to intercede for Sodom ;
and to reiterate his requests with continually in
creasing enlargement, till he had reduced the num
ber of those for whose sake he desired the devoted
cities to be spared, from fifty to forty-five, from
forty-five to forty, from forty to thirty, from thirty
to twenty, and from twenty to ten1. Nor need I
remind you of God's condescension to David, in
reference to the judgments to be inflicted on him
for numbering the people, in that he left altogether
to the decision of the offender himself the judgment
with which he should be visited". But there is yet
another instance of condescension which comes more
fully to our point, and that is, God's own permission
to Solomon to ask for himself whatsoever he chose
(" Ask what I shall give thee") : and his high ap
probation of the petition offered, in that he not only
granted the thing desired, but added also other valuable
blessings which the petitioner had forborne to askx.

Now, if we take these Scripture examples, and

1 Gen. xviii. 23 — 32. " 2 Sam. xxiv. 12.

x 1 Kings iii. ">, 12, 13.

2223.] RICHNESS AND FULNESS OF THE GOSPEL. 447

consider Adam after the fall as summoned into the
presence of his Maker, and as having the same
liberty accorded to him as had been vouchsafed to
these favoured servants of the Deity ; if we suppose
the Almighty saying to him, in like manner as to
Solomon, " Ask what I shall give thee," in order to
the restoration of thyself and all thy descendants
to my favour ; and then as permitting him to offer
successive requests in the form of a dialogue with
the Deity, after the manner of Abraham ; we shall
behold the grace of God in a most astonishing point
of view ; and, I may add, in a point of view which
will fill all our souls with gratitude and praise. But I
must again entreat that my statement may not be
misconstrued, as bearing the least appearance of
irreverence : for I again say, that I would on no
account whatever utter a single expression that
should be justly open to such a reproach. But,
indeed, my statement sliall not be mis-apprehended,
if only you will bear in mind what we ourselves,
under the New-Testament dispensation, are autho
rized to do in our approaches to God, and to expect
at his gracious hands. Our blessed Lord has ex
pressly said to us, " Ye shall ask what ye will, and it
shall be done unto youy." And St. Paul, to encourage
our boldness and confidence in prayer, assures us,
that " God is able, and doubtless willing too, to do
exceeding abundantly for us, above all that we can
ask or think2:" so that, in fact, God says to us,
" Ask of me all that your necessities require ; and
when language fails you, stretch your imagination to
the uttermost, in order to comprehend all that can,
by any possibility, be desirable for you ; and I will
do it ; I will do it all ; I will do above all ; I will do
abundantly above all ; I will do exceeding abun
dantly above all, even above all that you can ask or
even think :" " open your mouth ever so wide, I will
fill if."

Now with this cautious and laboured endeavour to
bespeak your candid reception of my statement, I

>' John xv. 7. z Eph. Hi. 20. a Ps. Ixxxi. 10.

448 1 TIMOTHY, I. 11.

will proceed to suppose Adam, after he had fallen,
standing in the presence of his Maker, and addressed
by his Maker to the following effect : ' Thou hast
fallen ; and all thy descendants, whose head and
representative thou hast been, are fallen in thee.
But I have designs of love and mercy towards both
thee and them. I have already declared to thine
adversary the devil, that one shall spring from thee
to bruise his headb: and now I say to thee, that I
will not only send thee a Saviour, but I will give thee
salvation in any way that thou thyself shalt desire,
provided only it be not derogatory to my honour,
or inconsistent with my perfections. Now, there
fore consider thy necessities, and I will supply them
all ; so that nothing shall be wanting, either to thy
self or thy posterity, that can conduce to their happi
ness in time or in eternity. I tell thee again, that I
will grant thee a Saviour ; and in him shall be com
bined every thing that thou thyself shalt desire.'

To this we may suppose Adam to reply : ' O my
God, I am filled with wonder at thy condescension
and grace, to one who deserves nothing at thy hands
but wrath and indignation : and I would rather refer
it back again to thee, to give me such a Saviour as
thou shalt see fit : for, indeed, " I know neither what
to ask, nor how to ask itc." I feel that I am so
deeply fallen, that not the highest archangel about
thy throne could save me.'

* True,' we may suppose Jehovah to say; ' no crea
ture could be sufficient for that end. But " the
person whom I will appoint to that office shall be
my only-begotten Sond;" "my Fellow6,'' who is
altogether One with mef; in glory equal, in majesty
co-eternal.'

' But, O my God, how shall I dare to approach
him, or to spread my wants before him ? I should
fear, he would spurn me from his footstool, and
never condescend to look on so vile and worthless a
being as I am.'

b Gen. iii. 15. c Rom. viii. 26. d John iii. 16.

e Zech. xiii. 7. f John x. 30.

2223.] RICHNESS AND FULNESS OF THE GOSPEL. 419

' No ; in order that he may sympathize with thee,
he shall assume thy natureg; and from his own ex
perience of temptation, be prepared and qualified to
succour thee in thy temptations11. " I will prepare
him a body" for this very end1 : and, that he may
not inherit any taint from thee, I will form him in the
womb of a pure Virgin ; so that in his human, no
less than in his divine nature, he may be the Son of
GodV

' But how shall I know his love towards me ?'

' Thou shalt have evidence of it, beyond all con
ception. For, notwithstanding " he has from all
eternity been in my bosom1,'' " a partaker with me
in all my glory"1/' he shall " empty himself of it all,"
in order that he may accomplish the work entrusted
to him". Nor shall he only do this great thing, but
he shall suffer for thee all that thou hast deserved
to suffer, " bearing thy sins in his own sacred
body °," and expiating thy guilt by his own obedience
unto death1'. Yes, "his visage shall be so marred
more than any man's, and his form more than the
sons of men'1," that " by his chastisement thy peace
may be effected," and " by his stripes thou mayest
be healed1."'

' I marvel, O my God, at this stupendous grace.
But how shall I get access to him, to spread my
wants before him ?'

' He shall be ever with thee, and with every one
of thy believing posterity, even to the end of the
world'; so that, wherever thou art, and under what
ever circumstances, thou mayest have the most
endearing " fellowship with him1," and pour thine
every request into his gracious ear".'

' But how can I hope that his merciful interposi
tion shall so prevail, as to procure for me an ever
lasting acceptance with thee?'

e Hcb. ii. 1-1. " Hcb. ii. 18. ' Heb. x. 5.

k Luke i. 31, 3.'). l John i. 18. m John xvii. 5.

" Phil. ii. 6, 7. ° 1 Pet. ii. 24. P Phil. ii. 8.

<i Isai. Hi. 14. r Isai. liii. 4, .">. * Matt.xxviii. 20.

« 1 John i. 3. " Phil. iv. G.

VOL. XVIII. G G

450 1 TIMOTHY, I. 11. [2223.

' He shall make an atonement for thy sins, and
work out a righteousness for thee and for all thy
believing posterity x. He shall also, by the influence
of my Holy Spirit, whom he will impart unto thee,
restore thee to mine image, which thou hast losty:
and he shall be ever at my right hand, to plead his
own merits in thy behalf, and, by his effectual inter
cession, to prevent any expression of my displeasure
on account of thy short-comings and defects2.'

' But, O my God, thou knowest what a subtle
adversary 1 have, even that cruel enemy that has
reduced me to my present calamitous condition.
And, if he prevailed against me when I was yet in
innocence, how shall I be able to withstand him now
that I am so weak, and encompassed, as I shall be,
with such incessant and powerful temptations ?'

' This I will do for thee : " I will set Him upon
my throne, even upon my holy hill of Ziona:" and I
will especially constitute him " Head over all things
to the Church b," and " He shall reign till he hath put
all enemies under his feet0;" so that, if only thou
trust in Him, thou mayest be assured, that " not all
the powers of darkness shall ever be able to separate
thee from his loveV"

' May I then venture to hope, that, whilst ordering
the affairs of the whole universe, he will condescend
to notice such a worm as me ?

' Yes ; he shall have such an interest in thee, as
a monarch would have in his jewels6 and in his
crown f; of which he would never, if by any means
he could prevent it, suffer himself to be despoiled.'

' But, O my God, what shall I do when I am
called to thy bar of judgment ? Oh ! what hope can
I entertain of acceptance with thee in that awful
hour?'

'The fixing of thy doom shall depend on Himg.
He, in whose atoning sacrifice thou hast trusted for

x Rom. iii. 25. and v. 18. y Acts ii. 38, 39.

z Heb. vii. 25. * ps. jj. o. b Eph. i. 22.

c 1 Cor. xv. 25. « Rom. viii. 38, 39. e Mai. iii. 17.

f Isai. Ixii. 3. s John v. 22. Rom. xiv. 10.

2223.] RICHNESS AND FULNESS OF THE GOtt'EL. 451

the remission of thy sins, and by whose effectual
grace thou hast been sustained even to the end ; He,
whose interests arevbound up in thine, and who is to
possess thee as the reward of all his travail ; even He,
I say, who witnessed all thy tears, thy struggles, thy
services, thy pleas ; He, who has been thy Saviour,
shall then, in the capacity of a Judge, complete his
work, and assign to thee the kingdom of heaven as
thine inheritance : so that, instead of trembling at the
prospect of the judgment-day, " thou mayest have
confidence before him at his coming11."

' Let there now be an end of all thy fears, and hear
what I have decreed to do for thee, FOR THE MAGNIFY
ING OF MY O\VN GRACE AND MERCY'.

' Wouldst thou that I should " lay help for thee
on One that is mighty k? Thy Saviour shall be "the
Mighty God\" even " God over all, blessed for ever
more"1."

' Wouldst thou that, notwithstanding his greatness,
thou mayest be able to approach him with humble
confidence ? He sltall partake of thy very nature,
and be a man even as thou art", " bone of thy bone,
and flesh of thy flesh0;" so that, whilst, by reason of
his Deity, he is one with me, he shall, by reason of
his humanity, be one with thee also. He shall be
"God manifest in human flesh1';" and "the very
name whereby thou shalt be privileged to call him
shall be, Emmanuel ; which, being interpreted, is
God with us"."

' Dost thou desire some assurance of his love ?
Thou shalt have such evidence of it as shall remove
from thee even a possibility of doubt : for, for thee
he shall give up all the glory and felicity of heaven1";
for thee sustain, for a season, what shall be equivalent
to all the horrors and miseries of hell8; and for thee
work out a righteousness, wherein thou shalt stand
before me without spot or blemish'; and by his

11 1 John ii. 28. j Eph. ii. 7. k Ps. Ixxxix. 19.

1 Isai. ix. 6. m Rom. ix. 5. n Rom. viii. .'3.

0 Eph. v. 30. P 1 Tim. iii. Ifi. n Matt. i. 23.

r John vi. 38. » Gal. iii. 13. < Phil. iii. <).

G 0 9,

452 1 TIMOTHY, I. 11. [2223.

effectual grace he shall " transform thee into mine
image, in righteousness and true holiness11."

' Dost thou desire that, as thy Mediator, he may be
ever 'present with thee, to learn thy wants ; and at the
same time be ever present with me, to obtain for thee
a supply of them ? This also shall be done. He
shall ever dwell, by his Spirit, in thy very bosom x;
and shall ever be at my right hand in heaven, as
thine Advocate and Intercessor*.

1 If thou hast any fears respecting his sufficiency to
help thee, know this, that for thy sake I will commit
the government of the whole universe into his hands*;
so that nothing shall be done, " not even an hair of
thine head shall fall" to the ground, without his
special permission a.

' Nay more ; for thy satisfaction and security,
there shall be a perfect identity of interests between
him and thee ; so that " whoso toucheth thee, shall
touch the apple of his eyeb;" and "whoso shall give
but a cup of cold water to thee, shall be considered
as having given it directly and personally to himc."

* And, that there may not remain a wish of thine
heart unaccomplished, I have ordained that this
Saviour shall be thy Judge. Yes, He who has " lived
in theed," and " been thy very life6," shall bear tes
timony to thee before the assembled universe, that
thou art his redeemed child f; and shall claim thee,
as " his treasure g," " his inheritance11," " his purchased
possession1."'

Of course, this supposed conference between
Jehovah and his fallen creature, Adam, will not be
taken by you in a strict sense, but only as a mere
illustration of the condescension and grace of God.
And, if it be remembered how Moses pleaded, and
even expostulated, with Godk; and how "Jacob
wrestled with Jehovah the whole night in prayer,

« Eph. iv. 23, 24. x Eph. iii. 17. * 1 John ii. 1, 2.

•'• 1 Pet. iii. 22. a Luke xii. 6, 7. b Zech. ii. 8.

c Matt. xxv. -10. d Gal. ii. 20. e Col. iii. 4.

f Matt. x. 32. K Exocl. xix. 5. 1] Deut..xxxii. 9.

5 Kph. i. 14. * Exod. xxxii. 11 — M.

-2'2'>. RICHNESS AND FULNESS OF THE GOSPEL.

saying, I will not let thee go except thou bless me,"
and yet, instead of being reproved as guilty of pre
sumption, was commended for his perseverance, and
was honoured with the name of Israel in remem
brance of it1; and, above all, if it be borne in mind
that not one word has been put into Jehovah's mouth
which has not actually proceeded from his lips, this
fictitious statement, or ideal conference, will not be
thought more than what the whole Scripture jus
tifies ; and that, in fact, it places in the clearest light
what I so earnestly wish to impress upon your minds;
namely, the infinite extent of God's grace, which so
far transcends all that it was possible for any created
intelligence to " ask, or even think."

But, dismissing from our minds the illustration,
what must we think of the point illustrated ? What
must we think of ike grace of God displayed in this
dispensation, when there is not any one thing which
the whole universe assembled in council, could ask,
provided it were really good for them, and consistent
with God's honour to bestow, which is not actually
vouchsafed to them, unsolicited and unsought, in
the Gospel of Christ ? Even things the most remote
from human apprehension, and which we should have
been ready to imagine incapable of being combined
in the same person, are actually made to meet in the
Saviour, whom God has raised up for us. Methinks,
even the slightest knowledge of this incomprehensible
mystery is sufficient to fill all our souls with wonder
and admiration, with gratitude and praise.

Having already trespassed upon your time too
long, I must wave much which the occasion calls for ;
and content myself with suggesting, in conclusion,
that if it be a minister's duty, as doubtless it is, to
" preach the riches of Christ," and to dig deeply into
the mine of Scripture in order that he may be able
to bring them forth ; and if these riches be absolutely
" unsearchable ; then ought we all to seek after them
with our whole hearts, and to account all other

1 (Jen. xxxii. 2-1—28.

1 TIMOTHY, I. 11. [2224.

acquisitions but "as dung and dross, in comparison
of them." This was, beyond all doubt, the judgment
of the Apostle Paul, who says of all his high privi
leges and attainments, " What things were gain to
me, those I counted loss for Christ ; yea, doubtless,
and I count all things but loss for the excellency of
the knowledge of Christ Jesus my Lordm." To this
same judgment and experience I would invite all who
hear me this day : for, what is there under heaven
that can be compared with these riches? It is much
to be lamented, that the great mass, even of those
who read the Scriptures, content themselves with a
very superficial view of all the wonders contained in
them. But I would that the riches of redeeming
love were sought out by every one of us with all
diligence ; and treasured up in our minds as of inesti
mable value. It is by these that the souls of men are
enriched ; and by these that they are adorned. It
is by " beholding, with an unveiled face, the glory of
Christ, that we are changed into his image, from
glory to glory, by the Spirit of the Lord11:" and it is
" by comprehending the breadth, and length, and
depth, and height, of his unbounded love, that we
are filled with all the fulness of God0." I do there
fore again invite you to contemplate this subject,
and to explore the riches of divine wisdom contained
in it: I would also have you experience in your
souls the riches of its power ; that, being transported
with a sense of God's grace and love, you may enjoy,
in all its fulness, " THE GLORIOUS GOSPEL OF THE BLESSED
GOD."

«i Phil. iii. 7, 8. » 2 Cor. iii. 18. ° Eph. iii. 18, 19.

MMCCXXIV.

SUITABLENESS AND SUFFICIENCY OF THE GOSPEL.

1 Tim. i. 1 1 . The glorious Gospel of the blessed God.
1 Cor. x. 3, 4. They did all eat the same spiritual meat ; and
did all drink the same spiritual drink : for they drank of
that spiritual Rock that followed them : and that Rock was
Christ.

2224.] SUITABLENESS AND SUFFICIENCY OF THE GOSPEL. 455

ON entering upon my present course, I proposed
to take a comprehensive view of the Gospel ; and to
set it before you in its nature and office, its riches and
fulness, its suitableness and sufficiency, its excel
lency and glory. — The first two parts have been sub
mitted to your consideration : the third part, the
suitableness and sufficiency of the Gospel, comes
now to be considered by us ; and the words which I
have read will afford me a very fit occasion for
bringing the subject before you. They refer to the
sustenance afforded to the whole Jewish nation in
the wilderness ; and they distinctly mark the parallel
that is to be drawn between the food given to them,
and that on which our souls are to live under the
Gospel dispensation. To all the people of Israel
there was but one bread, and one stream of water
that followed them. The oldest and the youngest
were alike sustained by that food ; and all found it
equally sufficient for them : nor could any one have
desired any other food, without sinning against God,
and against his own soul. Had any one refused that
food, he of necessity must perish : and so it is under
the Gospel dispensation. Christ is that Bread that
came down from heaven ; and that Rock also from
whence the living water proceeds : and, if we make
light of that provision, and refuse to partake of it, we
die. So our blessed Lord assures us : " Except ye
eat the flesh of the Son of man, and drink his blood,
ye have no life in you : but whoso eateth my flesh,
and drinketh my blood, hath eternal life : for my
flesh is meat indeed, and my blood is drink indeed*;"
that is, the provision made for sinners in my Gospel,
whilst it is necessary for all, is also suited to all, what
ever be their states; and sufficient for all, whatever
be their necessities.

Let us consider, then,
I. The suitableness of the Gospel.

There are three points of view in which it com
mends itself to us as suitable ; namely, as offering to

a John vi. o3 — 55.

'156 1 TIMOTHY, I. 11. [2224.

us freely — and communicating to us fully — and securing
to us finally, all the blessings which it has provided
for us.

First, it offers them to us freely. It requires
nothing to be done by us, in order to merit its bless
ings, or to earn, if I may so speak, an interest in
them. They are altogether a free gift of God to
man ; as much as ever the manna was which was
rained about the tents of Israel, or the stream which
followed them through all their wanderings in the
wilderness. In this light they are represented
throughout the whole inspired volume. It is remark
able, that the very first promise of a Saviour was not
only given without any solicitation on the part of our
first parents, but it was not, strictly speaking, given
to them at all ; it was included in the threatening
denounced by God against the serpent who beguiled
them, and was not given directly either to Adam or
to Eve : " I will put enmity between thee and the
woman, and between thy seed and her seed : it shall
bruise thy head, and thou shalt bruise his heel."
Not only was the Lord Jesus Christ himself the gift
of God to man ; but every blessing which he has pur
chased for us comes to us also under that endearing
character : as it is written, " The wages of sin is
death ; but the gift of God is eternal life, through
Jesus Christ our LordV Hence all the invitations
of the Gospel are sent to us unclogged with any con
ditions : nothing is required but a desire after them,
and a willingness to receive them freely at the hands
of God : " Ho, every one that thirsteth, come ye to
the waters ; and he that hath no money, come ye, buy,
and eat ; yea, come, buy wine and milk, zvitliout
money and without price"." Again : " The Spirit and
the bride say, Come : and let him that heareth, say,
Come : let him that is athirst come : and whosoever
will, let him come and take of the water of life
freelyA." Now this renders the Gospel suitable to
us all : for if we were required to do something to

b Rom. vi. 2,3. «-• Isai.lv. 1. d Rev. xxii. 17.

2224.] SUITABLENESS AND SUFFICIENCY OF THE GOSPEL. 457

deserve its blessings, what could \ve do ? or what
hope could we entertain of acquiring an interest in
it ? Were an offer of salvation now made to the
fallen angels upon such conditions, what would it
avail them ? They, in their present state, are inca
pable of doing any thing to merit God's favour in the
slightest degree : and in that same state, that state
of incapacity to help ourselves, are we also. But,
through mercy, no such work is required at our
hands. Both Moses in the law, and St. Paul in the
Gospel, concur in this salutary counsel : " Say not
in thine heart, Who shall ascend into heaven ? that
is, to bring Christ down from above : or, Who shall
descend into the deep ? that is, to bring up Christ
again from the dead. But what saith it ? The word
is nigh thee, even in thy mouth and in thine heart ;
that is, the word of faith which we preach1'." Yes,
we do preach, that to receive every thing by faith is
the office that is assigned to every child of man : and
though, after we have embraced the Gospel, there is
much for us to do in order to honour and adorn it,
our first reception of its blessings must be altogether
free, and \ve must stand indebted for them solely to
the sovereign grace of God.

But, in truth, I say too little, if I merely affirm
that the Gospel offers every thing to us freely. The
fact is, that St. Paul expresses the greatest jealousy
upon this head ; and declares, that if we attempt to
do any thing, however good in itself, with a view,
either in whole or in part, to merit salvation by it,
we make void the whole Gospel : " Behold, I Paul
say unto you, that if ye be circumcised, Christ shall
profit you nothing f." He tells us, that salvation
must be " wholly of works, or wholly of grace g."
He reminds us, that if salvation were of works, in
ever so small a degree, there would, in that degree,
be room for boasting : whereas boasting must be
wholly and for ever excluded'1; and salvation, from

e Rom. x. 5 — 8. f Gal. v. 2, 4.

8 Rom. xi. 0. h Rom. iii. 27.

458 1 TIMOTHY, I. 11. [2224.

first to last, be received as a free gift of God for
Christ's sake1.

This is not pleasing to the proud heart of man ;
because we are ever looking for something within
ourselves, as a ground of self-preference or self-
complacency. But, what if God had waited till
Israel had done something to merit the heavenly
food with which he supplied them ? It was a free
gift which they needed : and it is that which we also
need, and which renders the Gospel altogether suit
able to fallen man.

Next, the Gospel communicates its blessings to us
fully. There is not a want in man which it does
not supply. Are we " wretched and miserable, and
poor, and blind, and naked ?" " It gives us gold
tried in the fire, that we may be rich ; and white
raiment to cover us, that the shame of our nakedness
may not appear ; and it anoints our eyes with eye-
salve, that we may seek." This is a feature of the
Gospel which the Prophet Isaiah portrays in very
lively colours : " The Spirit of the Lord God is upon
me ; because the Lord hath anointed me to preach
good tidings to the meek : he hath sent me to bind
up the broken-hearted, to proclaim liberty to the
captives, and the opening of the prison to them that
are bound ; to proclaim the acceptable year of the
Lord, and the day of vengeance of our God ; to
comfort all that mourn ; to appoint unto them that
mourn in Zion, to give unto them beauty for ashes,
the oil of joy for mourning, the garment of praise
for the spirit of heaviness ; that they may be called
trees of righteousness, the planting of the Lord,
that he may be glorified1." Now, this passage pecu
liarly illustrates the point before us ; because it takes
a view of mankind in a vast diversity of conditions,
and represents the Gospel as adapting itself to every
different state, and as supplying the precise wants of
every individual. And it is the more to be noticed,
because our blessed Lord, in the first public dis
course that ever he delivered, turned to that very

1 Eph. ii. 8, 9. k Rev. iii. 17, 18. l Isai. Ixi. 1 — 3.

2224.] SUITABLENESS AND SUFFICIENCY OF THE GOSPEL. 459

passage, and cited it, and declared it to be that very
day fulfilled in their ears"1. Now, conceive of man
in every state that can be imagined ; conceive of him
as bowed down with a sense of guilt, or harassed
with temptations of Satan, or sinking under persecu
tions from men, or under the hidings of God's face, or
in the prospect of immediate dissolution ; the Gospel
contains that very thing which he needs — pardon for
all sin, strength against every temptation, support
under every trial, comfort under every affliction, and
life by the simple exercise of faith, precisely as it was
given to the dying Israelites by a view of the brazen
serpent". Were there any one situation for which
it did not yield a supply, or any one thing which it
required us to provide from our own store, it would
not be a suitable remedy for us. Suppose, for a
moment, that the Israelites in the wilderness had
been provided with bread and water ; but that they
had been left to their own guidance, or that no
miracle had been wrought to preserve their clothes,
or to keep their feet from the common effect of
long and wearisome toil ; the want of any one thing
would have rendered all their other blessings vain
and nugatory. And so it would be with us. Say,
for instance, to a dying man, ' You must render such
and such services to the Lord, before you can be
accepted by him;' what hope would such painful
tidings inspire ? But tell him that " Christ died for
the very chief of sinners," and that " those who come
unto him he will in no wise cast out0," and you will
comfort his soul : and though such death-bed expe
riences are by no means to be trusted in, yet he may
peradventure be made such another monument of
grace as was the dying thief, and may be a " jewel
in the Redeemer's crown" for ever and ever.

But, thanks be to God ! there is nothing which the
Gospel does not impart to us in the hour of need :
pardon, peace, holiness, glory, all are vouchsafed to
us for Christ's sake ; " who of God is made unto

m Luke iv. 18 — 21. n John iii. 14, 15. ° John vi. 37.

^60 l TIMOTHY, I. 11. [2224.

us wisdom, and righteousness, and sanctification, and
redemption p."

But that which renders the Gospel pre-eminently
suitable to us, is, that it finally secures to us the full
possession of its blessings. It represents salvation,
with all its attendant benefits, as contained in an
everlasting covenant, and made over to all who truly
believe in Christ9. It represents that covenant, also,
as " confirmed by God himself with an oath, in order
that, by two immutable things, in which it is impos
sible for God to lie, we may have strong consolation,
who have fled for refuge, to lay hold upon the hope
set before usr." It further represents Christ as the
Mediator of that covenant", and all its blessings
as treasured up in him for our use1: and therefore
treasured up in him, because, if they had been com
mitted to us, they would have been insecure, or,
rather, would infallibly be lost. The statements of
Scripture upon this head are as strong and express
as can well be conceived. The Lord Jesus Christ
himself is said to live in the believer : " I am cruci
fied with Christ : nevertheless I live : yet not I ;
but Christ liveth in meu." But stronger still is the
Apostle's language in another place : " Ye are dead,
and your life is hid with Christ in God. When Christ,
who is our life, shall appear, then shall ye also appear
with him in glory1." Here, not only is Christ called
our life ; but our life is said to be " hid with Christ
in God :" and from that very circumstance we are
justified in hoping, that, when he shall appear, we
also shall appear with him in glory. But I appre
hend that the real force of these words is not
generally seen. I conceive the true import of them
to be to the following effect. When God first made
man, he committed the life of the whole universe to
Adam, as their head and representative, that they
might stand in him, or fall in him. But, notwith
standing Adam was perfect, and had but one single

P 1 Cor. i. 30. i Heb. viii. 8 — 10. r Heb. vi. 17, 18.

• Heb. ix. 15. l Col. i. 19. u Gal. ii. 20.

* Col. iii. 3, 4.

2224.] SUITABLENESS AND SUFFICIENCY OF THE GOSPEL. 461

restraint imposed upon him as a test of his fidelity,
he fell ; and, by his fall, brought death and destruc
tion upon all his posterity. Now, in restoring men
to his favour, God says, ' I will not commit your
eternal interests into your own hands : for if I do,
weak as ye are, and surrounded with temptations,
and having your own interests alone confided to you,
what can I hope, but that you will cast them all
away, and perish ? I will therefore give you another
Covenant Head and Representative, even my only
dear Son, and commit all your interests to him: HE
shall be your hope : " he shall be your very life ;"
yea, " your life shall be hid with Christ in God :" then
I shall be sure that no enemy shall prevail against
you : for " none can pluck you out of his hands ;
much less shall any pluck you out of my hands'."'

In what I have said on this sublime portion of
Holy Writ, I would be understood to speak with
diffidence. But I believe that the interpretation
which I have put upon it is the true sense, and that
no one can enter into its full meaning who does not
view it in this light. But the point I am insisting
on depends not on one or two particular passages :
it is the statement of the whole Scriptures. Every
soul is given into the hands of Christ, that he may
" keep it by his own power, through faith unto sal
vation2." Hence it is that he could appeal to his
Father in his last intercessory prayer, that " of those
who had been committed to him he had lost noneV
And hence it is that St. Paul was so " confident,
that, wherever the good work was begun in a soul,
it should be carried on and perfected unto the end V
He knew that Christ was the Author of true faith,
wherever it existed ; and that he, who was " the
Author, would also be the Finisher, of itc:" and
hence he assured both himself and every believing
soul, that, inasmuch as " Christ has said, I will never
leave thee nor forsake thee11," we may dismiss all

> John x. '2S, 129. z John xvii. 2. 1 Pet. i. 5.

a John xvii. 12. b Phil. i. 6. c Heb. xii. 2.

d Ileb. xiii. ">, <!.

4G2 1 TIMOTHY, I. 11. [2224.

fear, and rest in perfect confidence, that " what he
has promised, he is able also to perform6."

Now, then, see how suitable to us the Gospel is,
in this point of view. It shews us where our hope
is ; and that, as " Christ is able to keep us from fall
ing, and to present us faultless before the presence of
his glory with exceeding joyf," we have nothing to
do, but to commit ourselves into his hands, and to
" live the life which we now live in the flesh, simply
by faith in the Son of God, who has loved us, and
given himself for usg." And, if we only know and
remember " in whom we have believed," we may be
assured, that " he will keep that which we have com
mitted to himh," and " preserve us blameless unto
his heavenly kingdom1."

If any suppose that such a confidence in Christ
would supersede the necessity of holy fear and watch
fulness, I beg leave, once for all, to say, that, not
withstanding all that God has treasured up for us in
Christ, we are still weak in ourselves, and to our
latest hour " must we work out our salvation with
fear and tremblingV We are saved by faith, as far
as it respects God ; but we are saved by fear, as far
as it respects ourselves: and to every soul under
heaven are those words addressed ; " Thou standest
by faith : be not high-minded, but fear1."

II. The sufficiency of the Gospel comes now, in
the second place, to be considered.

Truly, it is sufficient for every soul of man, even
as the manna and the water were for the whole na
tion of Israel. For our comfort, for our sanctification,
and for our complete salvation, it is perfectly suffi
cient. It is sufficient for our comfort. Suppose a
man to be brought, by a view of his own sinfulness,
to the very borders of despair ; what can he need
more, than to hear that God himself has undertaken
his cause, and assumed his nature, and expiated his

e Rom. iv. 21. f Jude, ver. 24. e Gal. ii. 20.

h 2 Tim. i. 12. j 2 Tim. iv. 18. k Phil. ii. 12.

1 Rom. xi. 20.

2224.J SUITABLENESS AND SUFFICIENCY OF THE GOSPEL. 463

guilt, by his own sufferings unto death ? What would
he wish to add to this ? What can, by any possibility,
be added to it ? If this be not sufficient, what can
be ? His sins, even though they were as numerous
and heinous as those of Manasseh himself, are but
finite : whereas the atonement offered for him is of
value infinite ; yes, and the righteousness wrought
out for him is also of value infinite. We are told
expressly that "the blood of Jesus Christ will cleanse
from all sin111;" and that "all who believe in him
shall be justified from all things, from which they
could not be justified by the law of Moses"." Let a
man's sins be of ever so deep a dye, even " though
they were red as scarlet or as crimson, they shall be
made white as snow0." We can scarcely conceive of
greater guilt than that of David, after all the mercies
that had been vouchsafed to him, and all the profes
sion of piety which he had made; and yet he prays,
" Purge me with hyssop, and / shall be clean ; wash
me, and /shall be whiter than snow11:" and then he
acknowledges the efficacy of this remedy, saying,
" Thou hast made the bones which thou hast broken
to rejoice q." The instances in the New Testament
of the efficacy of the Gospel to comfort a believing
soul, are numberless. Behold the three thousand on
the day of Pentecost, whose hands were yet reeking
with the Saviour's blood : scarcely had they believed
in Christ one hour, before they all " ate their bread
with gladness and singleness of heart, blessing and
praising Godr." Wherever Christ was preached,
great joy sprang up in the hearts of those who heard
the word8. And is it not so at this day? What
" though we do not see Christ, yet we love him ;
and, believing in him, we rejoice with joy unspeakable,
and glorified1." This is declared to be the invariable
effect of the Gospel throughout the whole world :
" Sing, O ye heavens ; for the Lord hath done it :
shout, ye lower parts of the earth ; break forth into

m 1 John i. 7. n Acts xiii. 39. ° Isai. i. 18.

P Ps. li. 7. i Ps. li. 8. r Acts ii. 46, 47.

s Acts viii. 5, 8. l 1 Pet. i. 7, 8.

464 1 TIMOTHY, I. 11. [2224.

singing, ye mountains, O forest, and every tree
therein : for the Lord hath redeemed Jacob, and
glorified himself in Israel11." Only let the Gospel
descend as dew upon any place, and " the wilderness
will be glad, and the desert will rejoice, and blossom
as the rosex :" for " the Lord will comfort Zion ; he
will comfort all her waste places ; and he will make
her wilderness like Eden, and her desert like the
garden of the Lord : joy and gladness shall be found
therein, thanksgiving, and the voice of melody y."

I forbear to speak of other sorrows, and of the
consolation which the Gospel will administer under
them ; because there is no sorrow whatever, which,
in weight or poignancy, can be compared with that
which a sense of guilt creates in the soul : and, if the
supports of the Gospel are so effectual under that,
we may well suppose that all minor sorrows shall
flee before it, even as the mists before the noon-day
sun.

I would observe therefore next, that the Gospel
is sufficient for our sanctification. Never was any
thing found to change the heart of man but the
Gospel. Let any one call to mind the labours of
the ancient philosophers, and inquire whether any
one ever prevailed so far as to sanctify the hearts, of
many, shall I say? nay, of one single individual? No;
never, from the foundation of the world, did philoso
phy effect this, in one single instance. But, when
the Gospel was preached, what effects were produced
in every place ! The passions of men were subdued;
their lusts were mortified; their habits were changed ;
their dispositions were made altogether new; and
those who had borne in every feature a semblance of
their father, the devil, were " transformed into the
image of their God, in righteousness and true holi
ness." This was nothing but what the voice of pro
phecy had long before announced : " As the rain
cometh down, and the snow, from heaven, and re-
turneth not thither, but watereth the earth, and

u Isai. xliv. 23. x Isai. xxxv. 1. y Isai. li. 3.

2*224.'] SUITABLENESS AND SUFFICIENCY OF THE GOSPEL. 41)5

maketh it bring forth and bud, that it may give seed
to the sower, and bread to the eater ; so shall my
word be that goeth forth out of my mouth : it shall
not return unto me void, but shall accomplish that
which I please, and it shall prosper in the thing
whereto I sent it. ... Instead of the thorn shall
come up the fir-tree ; and instead of the brier shall
come up the myrtle-tree : and it shall be to the Lord
for a name, for an everlasting sign that shall not be
cut off2."

If it be asked, How the Gospel effects this change?
I answer, It reveals a Saviour to us in all the won
ders of his love ; and thus generates in the soul a
desire to serve and honour him. No sooner do we
see that we have been " bought with a price," than
we desire to " glorify God with our bodies and our
spirits, which are his3." In aid of these new desires,
it brings down the Holy Spirit into the soul. That
Divine Agent is promised to all who believe in Christ:
and Christ does send him down into the hearts of his
people, to " strengthen them with might in their in
ward man V' and to " work all their works in them0."
Thus they become " sanctified in body, soul, and
spirit11," and are rendered " meet for the inheritance
of the saints in light6." Thus does the Gospel
sanctify men; filling them with new principles, to which
they were utter strangers before ; and imparting to
them new powers, which none but a believing soul
can ever exercise.

I add once more, the Gospel is sufficient for our
complete salvation. In no situation whatever can we
be placed, wherein it does not afford us " strength
equal to our day f." It not only makes us conquerors,
but " more than conquerors ;" rendering our very
troubles a source of joyg, and our conflicts an occa
sion of more exalted triumphs. Behold the Apostle
Paul under a trial of no ordinary kind ; a trial so
grievous that it seemed almost entirely to overwhelm

z Isai. Iv. 10, 11, 13. a 1 Cor. vi. 20. b Eph. iii. lf>.

c Isai. xxvi. 12. d 1 Thess. v. 23. e Col. i. 12.

1 Dent, xxxiii. 2,~>. <-' Rom. v. 3.
VOL. xvin. H H

4GG 1 TIMOTHY, I. 11 [2224.

him : yet, when the Lord Jesus had given an answer
of peace to his soul, he was not only reconciled to
his trials, but actually took pleasure in them. " I
take pleasure," says he, " in infirmities, in reproaches,
in necessities, in persecutions, in distresses, for
Christ's sake : for when I am weak, then am I
strong11." Nay, when in expectation of martyrdom
itself, he not only felt no apprehensions, but regarded
his sufferings rather as an occasion of joy ; and not
only congratulated himself upon his prospects, but
desired his Christian friends to congratulate him
also1. But, to enter properly into this part of our
subject, we should see what an inconceivable supe
riority to all the powers, whether of earth or hell,
the Gospel imparted to that highly-favoured servant
of Christ. Hear his own words, even whilst he was
yet contending with all his enemies : " If God be for
us, who can be against us ? He that spared not his
own Son, but delivered him up for us all, how shall
he not with him also freely give us all things ? Who
shall lay any thing to the charge of God's elect ? It
is God that justifieth ; who is he that condemneth ?
It is Christ that died ; yea, rather, that is risen
again ; who is even at the right hand of God, who
also maketh intercession for us. Who shall separate
us from the love of Christ ? Shall tribulation, or
distress, or persecution, or famine, or nakedness, or
peril, or sword ? Nay, in all these things we are
more than conquerors, through him that loved us.
For I am persuaded, that neither death, nor life, nor
angels, nor principalities, nor powers, nor things pre
sent, 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 LordV
Now here I wish it to be particularly noticed, that
not one word of all this is spoken by him as an
attainment peculiar to himself as an Apostle : the
whole is spoken upon principles common to the whole
Christian world: Is God for us? did Christ die for
us ? and is he risen and making intercession for us ?

h 2 Cor. xii. 10. ; Phil. ii. 17, 18. k Rom. viii. 31—39.

. J SUITABLENESS AND SUFFICIENCY OF THE GOSPEL. 467

then is the whole of this experience proper for us also,
as well as for him : and in it we see, that the Gospel
is sufficient to perfect every thing that concerns us ;
and so to carry us through things temporal, that we
may finally attain the things eternal.

Such, then, is the spiritual food which God com
mends to you this day. And now let me invite you
all to partake of it. In rich abundance is your hea
venly Father causing the manna to fall around your
tents ; and at this moment are the streams gushing
out like a river, for the satisfying of your thirsty
souls. O that we all felt our need of the bread and
water of life, as the Israelites did of the food that
perisheth ! Paint to yourselves the sense of obliga
tion which they felt at having all their wants sup
plied ; and the avidity with which they seized the
provisions which were thus afforded them. Would
to God that we had some resemblance to them, and
could feel an intensity of interest suited to the occa
sion, now that Christ is freely offered to us for the
support of our souls ! Remember, I pray you, that
not one amongst them was benefited by merely
hearing or seeing what God had done for them : no,
it was by applying to themselves the heavenly gift,
for their own personal comfort and support. In like
manner must we also apply to ourselves all the rich
provisions of the Gospel : we must " eat the flesh of
Christ, and drink his blood," if we would have our
souls nourished unto eternal life. Earnestly would
I wish that this distinction should be made, and care
fully remembered. We are ready to think that we
have done enough when we have heard the Gospel,
and approved of the truths contained in it. But we
must receive them into our hearts by faith ; yea, they
must enter into our very souls ; and we must live
upon them from day to day. Never are we to be
weary of feeding upon Christ : we must see and feel
that " his flesh is meat indeed, and his blood is drink
indeed :" and, feeding daily upon him, we must hun
ger for nothing else, and thirst for nothing else1. At

John vi. 35.
H ii «

468 1 TIMOTHY, I. 11. [2224.

the same time, we must take care to shew that we
are really invigorated by this heavenly food, and
fitted to prosecute our journey through this dreary
wilderness. In a word, whilst we take it to ourselves
as suitable, we must shew to others its sufficiency for
all that our necessities can require. Let none despise
this food. Whether we be old or young, rich or
poor, learned or unlearned, Christ is alike needful
for us, and will be alike sufficient for us. There is
one peculiarity, however, in which the parallel fails,
and must be turned into a contrast. Those who ate
of that spiritual food died. But shall any one perish
who feeds on Christ ? No, truly : whoever he may
be, he shall become a monument of saving grace, and
his soul shall live for ever.

And now, need I add any thing more to shew the
importance of receiving Christ, and feeding upon
him ? Alas ! alas ! the Israelites in the wilderness
needed none to urge them to use the food provided
for them, notwithstanding all the benefit to be de
rived from it was the prolongation of their bodily
life, which must at all events terminate in a few
years. But what exhortations and entreaties are
necessary to induce us to feed on Christ, for the life
of our souls ! Some feel no need of Christ, others
pour contempt upon him, as unsuitable : others,
again, think they must add to him, as insufficient :
and few, very few, will live upon him, as " all their
salvation, and all their desire." To those, however,
who do see the suitableness and sufficiency of Christ,
I would say, Gather up your portion of the manna
daily, before the risen sun has had time to melt it ;
and refresh yourselves with the living waters with
exquisite delight : and, in the strength of this your
food, go on your way rejoicing1". Yes, " as ye have
received Christ Jesus the Lord, so walk ye in him,
rooted and built up in him, and stablished in the
faith as ye have been taught, abounding therein with
thanksgiving"."

In 1 Kings xix. 8. n Col. ii. 6, 7.

2225.] EXCELLENCY AND (iLORV OF THE GOSPEL. Kj9

MMCCXXV.

THE EXCELLENCY AND GLORY OF THE GOSPEL.

1 Tim. i. 11. The glorious Gospel of the blessed God.

Eph. iii. 18, 19. Be able to comprehend with all saints it-hat
is the breadth, and length, and depth, and height; and to
know the love of Christ, which passeth knowledge, that yc
might be filled with all the fulness of God.

FROM no part of Holy Writ do we obtain a deeper
insight into the great mysteries of the Gospel, than
from the prayers of the Apostle Paul. He there
embodied, as it were, all his views of divine truth,
and poured forth his soul to God in terms altogether
out of the reach of an uninspired mind ; in terms
so vast, so grand, so comprehensive, that, with the
utmost stretch of our imagination, we find it ex
ceeding difficult to grasp the thoughts contained in
them.

I will not detain you with any comment on this
prayer, because the subject which I have to bring
before you is of itself sufficient to occupy all the time
that can reasonably be devoted to one discourse. I
have omitted the former part of this prayer, because
it is the latter part alone that is applicable to the
subject before us, or proper to be brought forward
as introductory to this discourse. But to that part
I would wish to draw your more particular atten
tion ; because, in praying for the Ephesians, that they
might " be able to comprehend, with all saints, what
is the breadth, and length, and depth, and height of
the love of Christ, which passeth knowledge, and
by comprehending it be filled with all the fulness of
God," he not only adverts to the subject which I am
about to bring before you, but declares that " all
saints in the universe ought in some good measure
to comprehend it." It is obvious, on the most super
ficial view of these words, that the Apostle saw a
glory and excellency in the Gospel, beyond what it
was in the power of language to express, or of any

470 1 TIMOTHY, I. 11. [2225.

finite imagination fully to comprehend ; and that
he regarded a discovery of that excellency as the
appointed means of accomplishing in men the whole
work of divine grace, and of ultimately filling them
with all the fulness of God. Hence it will be seen
how appropriate these words are to our present sub
ject ; wherein I am to set before you, as God shall
enable me, the Gospel of Christ, in all its excellency
and in all its glory.

In prosecution of this great object, I will endea
vour to exhibit the Gospel, as honouring God's law ;
as glorifying his perfections ; and as laying a founda
tion for greater happiness, both to men and angels,
than either of them could ever have enjoyed, if man
had never fallen.

First, I am to set it forth as honouring God's law.

This is a point of view in which it deserves the
most attentive consideration. For, if we proclaim a
free and full salvation, and that simply by faith in
our Lord Jesus Christ, we immediately appear to
men to set aside the law. And more particularly,
when we state, that the law cannot justify any man —
that it is not to be observed with any view to obtain
justification by it — that we must not so much as lean
to it in the slightest degree — and that the placing of
the smallest dependence upon it will invalidate the
whole Gospel — we are supposed to be downright
Antinomians in principle, whatever we may be in
practice ; and our doctrines are represented as quite
dangerous to the community. Now, it must be
remembered, that St. Paul's own statements were,
in the judgment of many, obnoxious to this very
reproach ; and that he was, therefore, constrained
to vindicate them from this charge : " Do we, then,
make void the law through faith ? God forbid," says
he : " yea, we establish the lawa."

The law, you will remember, requires perfect obe
dience to all its commandments, and denounces a
curse against every one who shall violate even the

a Rom. iii. 31.

2225. J EXCELLENCY AND GLORY OF THE GOSPEL. 471

least of them in the smallest possible degree. Now,
it is manifest that we have broken them in ten thou
sand instances, and are consequently obnoxious to
its heaviest judgments: and yet we say to those who
believe in Christ, that they have nothing to fear ; for
that " there is no condemnation to them that are in
Christ Jesus." Here, then, we seem to set aside the
law altogether, both in its commanding and con
demning power. But the truth is, that we establish
the law in both respects : for the Gospel declares,
that the Lord Jesus Christ, the Creator of heaven
and earth, was " made of a woman, made under the
law," on purpose that, in his own person, he might
fulfil the law which we had broken, and endure the
penalties which we had incurred ; that so not a jot
or tittle should pass from the law, till the whole of
it, in every possible view, should be fulfilled. This
work he both undertook and executed. He obeyed
the law, in its utmost possible extent ; and he en
dured the wrath due to the sins of the whole world.
Now, consider how greatly the law was honoured
by this. It would have been honoured, if all man
kind had obeyed it : and it would also have been
honoured, if they had all been consigned over to the
punishment they had merited by their disobedience.
In either case, its authority wrould have been dis
played and vindicated. But when the Lawgiver
himself, the Mighty God, becomes a man, and puts
himself under its authority, and obeys all its pre
cepts, and suffers all its penalties, and does this on
purpose that the law may be honoured, and that the
salvation of man may be rendered compatible with
its demands, tliis puts an honour upon the law which
it would never have obtained by any other means,
and must for ever render it glorious in the eyes of
the whole intelligent creation.

But it is not in the Lord Jesus Christ alone, as our
Head and Representative, that the lawr is honoured :
the Gospel engages that every sinner who is in
terested in its provisions shall himself also honour
the law in bis own person. For every one, at the

472 1 TIMOTHY, I. 11. [2225.

time that he comes to Christ for mercy, must ac
knowledge, that he is justly condemned by the law ;
and that, if, for his transgressions of the law, he be
cast into the lake that burneth with fire and brim
stone, it will be no more than his just desert. And
this must he acknowledge, not in mere words only,
that carry not the heart along with them : no ; he
must feel that he is actually in danger of this very
punishment ; and that nothing but a most wonderful
act of mercy can ever deliver him from it. He must
go to God, as one that sees this very punishment
awaiting him ; and must, from his inmost soul, cry
out with Peter, when sinking in the waves, " Save,
Lord, or I perish!" Moreover, in his supplications
for mercy, he must plead the sufferings of the Lord
Jesus Christ in his behalf. He must not even desire
that the authority of the law should be made void ;
no, not even for the salvation of his soul : he must
found all his hopes on the honour done to the law
by the sufferings of Christ ; and must desire, that
those sufferings may be put to his account, as if he
himself had endured them : nor is his own mind to
be satisfied with any thing which does not satisfy
the law, and put honour upon the law. Nor is this
all : for he must acknowledge, that without a right
eousness commensurate with the utmost demands of
the law, he never can be, nor ever ought to be,
accepted of his God. He must deeply lament his
utter inability to keep the law in this manner ; and
must renounce all hope in himself; assured, that
nothing but perfect obedience can ever be received
by God, or be acknowledged by him as honouring
his law. A man rightly instructed would deem it an
insult to the law to desire that his partial and worth
less performances should be regarded as answering
its demands : and, in this view, renouncing all hope
in himself and his own works, he will plead the
obedience which his incarnate God has paid to the
law, and trust in that alone for righteousness and
salvation. He will not even wish for acceptance
with God on any other terms than those of having

2225.] EXCELLENCY AND GLORY OF THE GOSPEL. 47,'J

rendered, either in himself or in his divine Surety,
a perfect obedience to the law : in a word, he will
regard the Lord Jesus Christ as " the end of the law
for righteousness to the believing soulb," and trust
in him altogether under that character, " The Lord
our Righteousness0." Thus you perceive that the
Gospel provides for the honour of the law, not only
in shewing that it has been honoured by the obe
dience and sufferings of our incarnate God, but in
requiring every sinner in the universe to honour it
in his own person, by founding all his hopes on that
very mediation by which the law has been so greatly
honoured.

Nor have we yet attained a full view of this part
of our subject : for the Gospel yet further requires,
that all who in this way have found acceptance with
God shall endeavour to honour the law by their own
obedience to it in every respect. True, indeed, the
believer feels that he cannot perfectly obey it : he
feels too that he can never, by his best attempts to
obey it, recommend himself to God, so as to obtain
a justifying righteousness before him : yet he regards
the law as "holy, and just, and good;" and endea
vours to fulfil it, as much as if he were to be saved
altogether by his obedience to it. " The grace of
God, which bringeth salvation, teaches him this : it
teaches him, that, denying ungodliness and worldly
lusts, he should live soberly, and righteously, and
godly, in this present worldd." Whilst, therefore,
he embraces the promises of the Gospel as the one
ground of his hope, he will make use of those pro
mises as an incentive to " cleanse himself from all
filthiness, both of flesh and spirit, and to perfect
holiness in the fear of Godc."

Now, this effect of the Gospel is not produced only
in a few particular instances ; it is universal : nor is
there so much as one sinner that ever finds accept
ance through Christ, without having this experience
realized in his soul. If any person under heaven

b Rom. x. 4. ° Jer. xxiii. 6.

d Tit. ii. 11, li>. <• -2 Cor. vii. 1.

474 1 TIMOTHY, I. 11. [

profess to have obtained salvation through Christ
without having this humiliation under a sense of sin—
this conviction of his lost estate — this acquiescence in
the justice of God as consigning him over to perdi
tion — this consciousness of his inability to repair his
breaches of the law — this persuasion that the law
ought to be honoured both in its commanding and
condemning power — this hope in Christ, as having so
honoured it in both respects — this utter renunciation
of every other hope — and, in addition to it all, this
desire to obey the law, and this determination to ho
nour it in every possible way — I say, if any person
without this, as the deep and abiding experience of
his soul, should profess an expectation of salvation
by Christ, we should not hesitate to say of him, what
the Apostle said of the self-deceiving Jews, that, how
ever he may be " seeking after righteousness, he
neither has attained it," nor ever will attain it, in the
way in which he is proceeding': he is yet a stranger
to the law, and the glory of the Gospel is yet hid
from his eyes. He has yet to learn, that, as the
Gospel honours the law, so every one that is saved
by the Gospel does, and must, in every possible way,
and to the utmost extent of his power, contribute to
this good work of " magnifying and making honour
able the law of God*."

The next point of view in which the excellency of
the Gospel is to be shewn, is, that it glorifies all the
perfections of the Deity.

That there was a difficulty in making the salvation
of man to consist with the honour of the Divine
perfections, was mentioned in a former discourse ;
wherein were shewn the wisdom of God in contriving
a way, the power of God in effecting it, and the grace
of God in accommodating it to all the wants and
necessities of fallen man. My present point will lead
me to shew, not merely that this consistency is se
cured, but that all the perfections of God are more
glorified in this way than they could have been in

f Rom. ix. 31. e Isai. xlii. 21.

~2'2~2~). EXCELLENCY AND GLORY OF THE GOSPEL. 475

any other. For instance, suppose that man, with all
his descendants, had been consigned to misery : the
justice of God would have appeared ; and his truth
also would have been seen : but it would not have
been known that there existed in the Deity any such
attribute as mercy ; or that, if it did exist in him, it
could ever find a fit scope for exercise : since the
exercise of it must, of necessity, involve in it some
remission of the rights of justice, and some encroach
ment on the honour of the law. On the other hand,
if free and full remission of sins had been granted
unto man, it would not have been seen how such an
act of grace could consist with the rights of justice
and holiness and truth. But, in the method of sal
vation which the Gospel reveals, not only are these
perfections reconciled with each other, but all of
them are exceedingly enhanced and glorified.

That I may keep as clear as possible of my former
subject, I will now confine myself to three of the
Divine attributes — justice, mercy, and truth ; and
shew how a tenfold lustre is reflected upon them in
the Gospel salvation, beyond what could ever have
beamed forth in any other way.

Justice, as I have said, would have been seen in
the condemnation of the human race. But what shall
we say of it as exhibited in the Gospel ? Behold,
the Lord Jesus Christ, who is " God over all," puts
himself in the place of sinful man, and undertakes to
endure for man all that the sins of the whole world
had merited. But what will justice say, when it
finds our sins transferred to Irim ? Will it venture
to seize on him ? Will it exact the debt of him ?
Will it draw forth the sword against him, who is
" Jehovah's Fellow h?" Methinks the sword, stretched
out, would fall from the hand of justice, and refuse
to execute its appointed work. But, no : sin is found
on our incarnate God. True, it is in him only by
imputation : yet, being imputed to him, he must be
made answerable for it', and must himself endure all

h Xcch. xiii. 7. ' Isai. liii. 7. Bishop Lowth's Translation.

4-7i) 1 TIMOTHY, I. 11. [2225.

that it has merited at the hands of God. Behold,
then, for the honour of God's justice, the cup is put
into the hands of our blessed Lord : and the very
dregs of the cup of bitterness are given him to drink :
nor is he released from his sufferings, till he can say,
" It is finished." Contemplate, now, this mysterious
fact ; the God of heaven and earth becoming man,
and, by his own obedience unto death, satisfying the
demands of law and justice, in order that God,
through his vicarious sufferings, may " be just, and
yet the justifier of them that believe in Christ k." But
could justice be satisfied with nothing less ? Would
it accept of nothing less ? Would it not consent to
the salvation of a human being on any other terms
than these ? Behold, then, I say, how exalted is its
character ! how inalienable its rights ! how inexora
ble its demands ! Truly, in all that it inflicts, either
on men or angels, it is not so glorified, as it is in this
stupendous mystery.

Next, let us take a view of the same subject in
reference to mercy. This Divine attribute would
doubtless have been displayed, if man, by a mere
sovereign act of grace, had been pardoned. But it
did not seem good to the Deity that mercy should so
triumph over all his other attributes. It shall indeed
be brought forth to light, and have full scope for
operation ; but its actings shall be such only as shall
consist with the honour of every other attribute.
But what way shall be devised for this ? Divine
wisdom, as I have before shewn, contrived a way,
wherein God might be at the same time " a just God
and a Saviour1." The plan proposed was, that God's
only dear Son should be substituted in the place of
sinners. But shall mercy be exercised at such an
expense as this ? Better were it that all its gracious
purposes should be abandoned, than that Almighty
God should stoop to such a condescension as this.
What ! that mercy shall be shewn towards a number
of rebellious worms — of creatures that can never

k Rom. iii. 26. > Isai. xlv. 21.

2225.] EXCELLENCY AND GLORY OF TIIK GOSPEL. 477

contribute any thing to the happiness or honour of
their God— of creatures, millions of whom, if neces
sary for God's honour, could be created in an instant,
in the room of those that should perish ; that mercy,
I say, might be shewn to these, shall the God of
heaven divest himself of his glory ? shall the Creator
of the universe become a man ? shall he have the sins
of a rebellious world laid on him ? shall he become
a victim, and be offered upon the altar of divine
justice — that man, worthless man, may be spared ?
Surely mercy can never require this : it will be con
tent to lie hid in the bosom of the Deity to all
eternity, rather than that such a sacrifice should be
made for its honour. But no ; mercy cannot be so
restrained : it pants for an opportunity of pouring
forth its benefits into the souls of men. Its bowels
are so moved at the sight of a perishing world, that
it will not, it cannot, rest. Every thing but God's
honour shall give way to it : and now that that can
be secured, no price shall be too great for its descent
from heaven to bless our ruined race. Go now to
Bethlehem, and see in the manger that new-born
infant, your incarnate God, "God manifest in the
flesh." Who sent him thither ? Who brought him
from his throne of glory, into this world of sin and
misery ? It was mercy, struggling in the bosom of
Almighty God, and prevailing for its own development
in this mysterious way. Go again to Gethsemane
and Calvary : behold that innocent sufferer : see him
prostrate on the ground, bathed in a bloody sweat !
see him hanging on the cross, agonizing under a load
of his creatures' guilt, crying in the depths of derelic
tion, " My God, my God, why hast thou forsaken
me ?" and expiring under the wrath of Almighty God,
the wrath due to him as the Surety and Substitute of
a guilty world ! Who has brought him to this state ?
'Twas mercy : mercy would not rest : it would break
forth : rather than not exercise itself towards man
kind, it would transfer to God himself the penalty
due to them, and write in the blood of an incarnate
God the pardon it designed for sinful man. Say, now,

178 1 TIMOTHY, I. II. [2225.

whether mercy be not glorified in this astonishing
mystery, which the Gospel has so fully revealed ?

And truth, also, has derived to itself no less a
measure of glory from this stupendous mystery.
God had said, " In the day that thou eatest of the
forbidden fruit, thou shalt surely die." When, there
fore, man had eaten, what remained but that the
threatened penalty should be inflicted on him ? The
word had gone forth : it could not be revoked : nor
could its sentence be reversed, consistently with the
sacred rights of truth. What then shall be done ?
If the sentence is executed on man, the veracity of
God is displayed and honoured : but how can man
be spared, and truth be kept inviolate ? The sug
gestions of wisdom being approved, and the sub
stitution of God's only-begotten Son in the sinner's
place admitted, truth willingly accepts the proposal,
gladly transfers the penalty, and joyfully inflicts on
the victim the sentence due to the offender"1: — and
thus is consummated that mystery which none but
God could ever have devised, " Mercy and truth are
met together, righteousness and peace have kissed
each other"." Thus are not only the different per
fections of God made to harmonize in the salvation
of man ; but justice is exercised in a way of mercy,
and mercy is exercised in a way of justice ; and both
of them, in a way of holiness and truth.

But the glory and excellency of the Gospel yet
further appear, in that the Gospel, as I observed in
the third place, lays a foundation for greater happi
ness, both to men and angels, than either of them could
ever have enjoyed, if man had never fallen.

The felicity of angels doubtless is great ; as would
that of men also have been, if man had never fallen.
But, from the Gospel, both the one and the other
derive a vast accession to their happiness, beyond all
that they would otherwise ever have possessed. In
reference to angels, I may say, that if in no other
respect they were benefited by the Gospel, they

m Isai. liii. 10. " Ps. Ixxxv. 10.

2225.] EXCELLENCY AND GLORY OF THE GOSPEL. 479

would derive an immense advantage from it, in that,
from seeing how great a sacrifice was necessary to
restore man to happiness, they must of necessity form
a higher estimate of the happiness that has been freely
conferred on them : and, in proportion to the sense
which they feel of the obligations conferred upon
them, must their love to God be augmented, and
their felicity advanced.

But, independent of this consideration, I doubt
not but they have received by the Gospel a vast
accession to their bliss.

I think it will readily be acknowledged, that the
happiness of the angelic hosts is derived chiefly, if
not entirely, from beholding the glory of their God.
From the first instant of their creation, they must
therefore have been inconceivably blessed ; because,
without intermission, they have been basking, as it
were, in the beams of divine glory. But, when
some intimation was given of the Divine purpose to
restore to happiness our fallen race, what astonish
ment must have seized the whole heavenly choir !
They had seen millions of their own species con
signed to misery, and hell itself created for their sad
abode : and, when man had fallen, they could expect
nothing, but that those who were partners in trans
gression should also be fellow-heirs of the doom
assigned to it. But, when they saw that a purpose
existed in the Divine mind to pardon man, an entire
new view of the Deity must have struck their minds,
and filled them with wonder and admiration. From
that moment, the great mystery of redemption has
been gradually unfolding to mankind : and by every
discovery made to the Church, the angels themselves
have gained a deeper insight into it. They were
represented, under the Mosaic dispensation, by the
two cherubim who covered the ark. Those were
formed in a bending posture, looking down into the
ark, as if desirous of discovering more fully the won
ders contained in that typical emblematic ordinance0.
St. Peter assures us of this ; when, speaking of the

0 Exod. xxv. 20,

480 1 TIMOTHY, I. 11. [2225.

prophecies relating to the sufferings and glory of our
Lord, he says, " Which things the angels desire to
look intop." The very word he uses'1 refers to their
bending posture, which I have before mentioned.
And that they are brought to more enlarged views
of God's glory in the face of Jesus Christ, by the
revelation of it which is given to us, is expressly
asserted by St. Paul ; who says, that " God would
have all men see what was the fellowship of the
mystery which, from the beginning of the world, had
been hid in God, who created all things by Jesus
Christ, to the intent that now unto the principalities
and powers in heavenly places might be known by the
Church the manifold wisdom of God1. Hence we
find that, at the incarnation of our Lord, a new song
commenced in heaven : " Glory to God in the high
est, and on earth peace, good-will towards men8."
From that hour have they been contemplating all the
wonders of his love : and still are they beholding the
radiance of his glory, and of the glory of God beam
ing forth from his face ; and from every discovery of
the divine perfections they receive a still further aug
mentation of their bliss. Till the foregoing method
of reconciling and glorifying the divine perfections
had been revealed to us, the angels could have had
no more conception of it than we. They had seen
in the works of creation, and had experienced in their
own bosoms, a marvellous display of the wisdom and
goodness and power and love of Almighty God : but
they could never have conceived the least idea of
them, as they are exhibited in the gift of his only-
begotten Son to die for man. All this they learn
from the Gospel only : and, consequently, the Gospel,
which has contributed so greatly to their happiness,
has, on that very account, an excellency of glory
deserving of the highest admiration.

And how is the happiness of man also advanced
by this great salvation ? Doubtless, as I have said
before, he would have been happy, if he had never

P I Pet. i. 12. 1 Trapa/owpcu.

r Eph. iii. 9, 10. s Luke ii. 13, 14.

2225. j EXCELLENCY AND GLORY OP THE GOSPEL. 481

fallen. But what is his happiness in glory now!
What views must HE have of the divine perfections !
What a sense must he feel of " the love of Christ,
the breadth and length, and depth and height, of
which are utterly incomprehensible !" If, as behold
ing the glory of God in the face of Jesus Christ, man
is on a par with angels, in this respect he is elevated
far above them, in that he can say, in reference to
the whole work of Christ, ' All this was done for
ME.' When he beholds the Lord Jesus Christ in his
human nature, he must say, ' My God assumed that
nature for ME.' When he sees Christ " upon his
throne, as a Lamb that has been slain," and surveys
the wounds once inflicted on his hands and side, lie
must say, ( Those wounds were endured for .MI:.'
When he contemplates all the glory and felicity of
heaven, he must say, ' This throne was bought for
ME ; this crown for ME ; this inheritance for ME ;
yes, and bought too with the blood of my incarnate
God!' Every smile of God the Father must be en
deared to him, by the thought, that it was purchased
for him by the agonies of God the Son, and secured
to him by the agency of God the Spirit. Truly, this
realizing sense of an interest in all the wonders of
redemption must augment the felicity of the saints
far beyond that of the angels themselves : and accord
ingly we iind, that the saints are nearer to the throne
of God than the angels themselves. " The saints
stand round about the throne ; and the angels stand
round about the saints'." We find, too, that the
saints lead the chorus, with an exulting acknowledg
ment of their own interest in Christ; saying, "Thou
art worthy : for thou wast slain, and Jiast redeemed MX
to God l)ij thy blood, out of every kindred and tongue
and people and nation ; and liast made us unto our
God kings and priests" Hut all that the angels can
do, is to join in the acknowledgment that Christ
is worthy : not one word can they add about their
own interest in his work : all that they can say is,
" Worthy is the Lamb that was slain to receive

' Rev. vii. 9—11.

VOL. XVIII. 1 I

482 1 TIMOTHY, I. 11. [2225.

power and riches and wisdom and strength and
honour and glory and blessing :" therefore, " Bless
ing and honour and glory and power, be unto Him
that sitteth upon the throne, and unto the Lamb for
ever and everu."

Say now, Whether there be not a glory and ex
cellency in the Gospel, not only beyond any thing
which is generally contemplated, but far beyond what
any finite capacity can ever fully comprehend ? Yet,
how is it regarded amongst us ? Does it in any
degree corresponding with its importance, occupy
our minds as Christians, and our ministrations as
ambassadors of Christ ? On the contrary, is it not
rather viewed with suspicion, and in too many in
stances loaded with contempt ? But would it be so
treated, if it were properly understood ? See what
effects are ascribed to it, and what blessings a just
comprehension of this mysterious subject is calcu
lated to impart. In my text it is said, that a view of
this sublime mystery will " fill us with all the fulness
of God." And what can be meant by this ? Can it
be supposed that a creature should ever resemble
God in his natural perfections ? No : but in his
moral perfections we both may and must resemble
him, if ever we would behold the face of God in
peace. Nay more ; we must not only partake of his
moral perfections, but must have them all united and
harmonizing in us, even as they unite and harmonize
in God himself, and in this stupendous mystery,
which has emanated from him. For instance ; whilst
justice, and mercy, and truth, and love, find in us,
on all occasions, their appropriate operations, we
must be careful that the opposite graces of faith and
fear, humility and confidence, meekness and forti
tude, contrition and joy, have full scope, not only
for occasional, but for constant and harmonious ex
ercise. In a word, we should resemble " God, who
is light" itself x. In light, you know, there is an
assemblage of widely-different rays ; some of which,

a Rev. v. 9—13. * 1 John i. .5.

2225.] EXCELLENCY AND GLORY OF THE GOSPF.I.. 48J

if taken separately, might be thought to approximate
rather to darkness than to light. But if the more
brilliant rays were taken alone, though they might
produce a glare, they would never make light. It is
the union of all, in their due proportion, and in
simultaneous motion, that constitutes light : and
then only, when all the different graces are in simul
taneous exercise, each softening and tempering its
opposite, then only, I say, do we properly resemble
God.

But how shall this character be formed in us ?
How shall we " be rilled thus with all the fulness of
our God?" Can it be effected by philosophy, or by
the operation of any natural principles ? Can any
thing but the Gospel of Christ effect it ? No ; no
thing under heaven ever did, or ever can, form this
character, but an overwhelming sense of the love of
Christ in dying for us : and it is on this account thai
I have endeavoured to bring this great subject before
you. And, O, that it might have a suitable operation
upon your souls ! Verily, it should fill the soul : it
should produce in us somewhat of the effect which it
is at this very moment producing in heaven. Behold
both saints and angels, all of them prostrate on their
face before the throne of Gody. And wherefore is it
that those happy spirits are in such a posture as this ?
they are all, without exception, overwhelmed with
admiring and adoring views of God and of the
Lamb. And should not such be the prostration of
our souls also, under a sense of the incomprehensible
love of Christ, as revealed in the Gospel ? Behold
the seraphim in Isaiah's vision : each of them had
six wings ; with two of them covering his face, as
unworthy to behold the Deity, and with two his feet,
as unworthy to serve him ; and with the remaining
two flying through the vast expanse of heaven, to
fulfil their Maker's will7. Now this is the use that
we also should make of our powers : humiliation and
contrition should be united with zeal, throughout our

> Rev. v. 8. and vii. 11. z Isai. vi. 2.

I I 2

484 1 TIMOTHY, I. 11. [2225.

whole deportment : and if we so employ our powers,
we may be sure that our progress in the divine life
will be advanced, rather than impeded, by these holy
self-abasing exercises. In truth, if with David we
desire that " the beauty of the Lord our God may
be upon usa," it is by this assemblage of graces, so
qualified and so tempered, that we must attain the
desired blessing.

And now let me entreat, that all, who have heard
the subjects which have been discussed, will bear in
mind their true scope and intent. Let our aim be
high : let our desires be enlarged : let none of us be
satisfied with low attainments in religion : let us be
content with nothing less than being " filled with all
the fulness of God." Let us take our incarnate God
himself for our pattern : for we are expressly told,
that "he has set us an example, that we should follow
his stepsV " Let the same mind be in us which was
also in Christ Jesus0," that so " Christ himself may
be formed in usd." You have seen what self-denial
he exercised for us: what then, I would ask, should
we not be ready either to do or to suffer for him?
Should there be any bounds to our gratitude and
zeal and love ? Truly, if we be not brought to a
sense of his love, and a corresponding devotedness
of heart to him, I shall have spoken in vain, or rather
worse than in vain : for " the word, which should
have been a savour of life to our salvation, will only
prove a savour of death," to our heavier condemna
tion6. But I trust you will not suffer the subject to
pass from your minds with the occasion that has
brought it before you ; but that you will seek to ex
perience it, in all its sanctifying and saving efficacy.
Let " the love of Christ" be contemplated by you,
till it has " constrained you to live altogether unto
him :" and never cease to " behold, as in a glass, the
glory of the Lord, till you are changed into the same
image, from glory to glory, by the Spirit of the
Lord'."

a Ps. xc. 17. b 1 Pet. ii. 21. c Phil. ii. 5.

* Gal. iv. 19. e 2 Cor. ii. 16. f 2 Cor. iii. 18.

2226.] CHRIST CAME TO SAVE SINNERS. 48")

And now, having closed my subject, I humbly
" commend you all to God, and to the word of his
grace, which is able to build you up, and to give you
an inheritance among all them that are sanctified8."

e Acts xx. 32.

MMCCXXVI.

CHRIST CAME TO SAVE SINNERS.

1 Tim. i. 1.5. Thin is a faithful saying, and worthy of all
acceptation, that Christ Jesus came into the world to sacc
sinners.

IT is said of the Athenians that "they spent their
time in nothing else but in telling or hearing some
new thing." This, to say the least, was a very un
profitable way of employing their precious hours :
for of the reports that are most industriously circu
lated, many are false, many doubtful, many frivolous;
and of those that are true and important, the far
greater part do not properly concern us. But there
is one report that has spread far and wide, in which
we are all deeply interested ; the particulars of which,
together with the general character of the report itself,
it is our intention to lay before you.
I. The report itself—

In general the report is, that " Jesus Christ came
into the world to save sinners." But because of its
singular importance, it will be proper that we enter
into particulars, and tell you distinctly,

1. Who Jesus Christ was—

[He was a man in every respect like ourselves, sin only
excepted. But he was God also : he was the only-begotten
Son of God, " God of God, light of light, very God of very
God." To declare fully who he was, is beyond the power
of any finite being : since " none knoweth the Son but the
Father8:" yet we know infallibly from Scripture that he was
the eternal5, immutable Jehovah0, God manifest in the flesh d,
God over all, blessed for ever6.]

a Matt. xi. 27. '' Mic. v. "2. with John xvii. .5.

c Htb. xiii. K. '' 1 Tim. iii. Hi. e Rom. ix. 5.

486 1 TIMOTHY, I. 15. [2228.

2. How he came into the world —

[He was born like other men ; but he was not begotten
in the way of ordinary generation. He was formed by the
power of the Holy Ghost in the womb of a pure virgin, that
he might partake of our nature without inheriting our cor
ruption^ He was bom under circumstances of peculiar
meanness : his life also was spent in poverty and disgrace :
and his death was the most cruel and ignominious that could
be inflicted on him. But he foreknew from the beginning all
that he should suffer, and yet voluntarily took upon him our
nature, that he might both do and suffer all that was appointed
of the Father.]

3. For what end he came into the world —

[Never was there such an errand before, or since. His
own creatures had ruined themselves ; and he came to save
them. Though it was his law that they transgressed, and his
authority that they despised, and his yoke that they cast off;
yea, though he was the one great object of their contempt
and abhorrence, he came to save them. Though he knew that
they would murder him as soon as ever he should put himself
into their power, yet he came to save them ; to save the vilest
of them, not excepting those who unrighteously condemned
him, or insultingly mocked him, or cruelly pierced him with
the nails and spear. When there was no alternative but either
that they must perish, or he come down from heaven to suffer
in their stead, down he came upon the wings of love, and
" saved them from the curse of the law by becoming a curse
for themg." He suffered that they might go free; and died,
that they might live for ever.]

That this is " not a cunningly-devised fable," will
appear, if we consider what is said in the text re
specting,

II. The character of this report —

St. Paul, who had examined it thoroughly, declares
that it is,

1. Worthy of credit —

[So strange a report as this ought on no account to be
believed, unless it can be proved beyond a possibility of doubt.
Credulity in a concern that so deeply involves the honour of
God and the welfare of all the human race, would be criminal
in the highest degree. But we need be under no apprehen
sions respecting the truth of this report. " It is a faithful

f Luke i. 35. s Gal. iii. 13.

2226. J CHRIST CAME TO SAVE SINNERS.

saying:" it is attested by the accomplishment of prophecies
the most numerous, the most minute, the most opposite and
irreconcileable ; of prophecies, which no human wisdom could
have devised, no human power could accomplish. It has
been credited by thousands who were at first most adverse to
it : it has always appeared with more convincing evidence
in proportion as it has been scrutinized and examined : and
multitudes have propagated it at the peril of their lives, and
sealed the truth of it with their blood. There is no species of
evidence wanting to confirm it : so that it is impossible to
doubt of its truth, if only we inquire into it with diligence and
candour.]

2. Worthy of acceptation—

[There are many reports that are true, which yet are
unworthy of any serious concern. But this is so universally
interesting, and withal so precious, that it is worthy to be
received by all mankind with the liveliest joy and exultation.
If it be considered only as aifecting the present happiness of
men, there is no other report deserving of the smallest atten
tion in comparison of this. None but God can tell, how many
myriads of souls it has delivered from the deepest distress and
anguish, and filled with peace and joy unspeakable. In truth,
there is no solid comfort upon earth but what arises from the
belief of these joyful tidings. But if we extend our views
to the eternal felicity which the crediting of this report has
occasioned ; if we look at the myriads of saints that are already
around the throne of God, and consider what numbers are
continually adding to them from this lower world, and what
an innumerable host there will be at the last day, that will have
been rescued from hell, and exalted to glory solely through
their crediting of this report, surely we shall say it is " worthy
of all acceptation," worthy, not merely to be credited, but to
be entertained in our hearts with the devoutest gratitude and
thanksgiving.]

We shall CONCLUDE with recommending " this saying"
to the attention of,

1. Those who have lived in a wilful course of
sin —

[You cannot but have some secret apprehension that
" your end will be according to your ways." How acceptable
then ought these tidings to be to you ! Do not despise them.
Do not aggravate your eternal condemnation by rejecting
them ; neither put them from you, as though they were too
good to be true : for Christ came to save even the very " chief
of sinners;" and you, if you will believe on him, shall expe
rience his salvation.]

488 1 TIMOTHY, I. 16. [2227.

2. Those who have been more exemplary in their
lives-
Do not imagine that you are able to save yourselves : if

you have not been such profligate sinners as others, still you
are " sinners," and must be saved by Jesus Christ, or not at
all. You are but too apt to overlook all that Christ has done
and suffered for you, under an idea that your moral and reli
gious duties will conciliate the Divine favour : and hence it
too often happens, that, while " publicans and harlots enter
into his kingdom, persons of your description exclude them
selves from it. But know, that " there is salvation in no
other :" Christ is, and must be, your only refuge, and your
only hopeh.]

3. Those who have already received it into their
hearts —

[Doubtless this report has already been a source of joy
and consolation to you. But you cannot even conceive how
rich a source of blessings it will be, if only you continue to
reflect upon it. In it are contained " all the treasures of
wisdom and knowledge':" it has a height, and depth, and
length, and breadth, that no finite being can comprehend11, and
that through eternal ages will afford incessant and increasing
cause for wonder and adoration. Let this report then be your
meditation day and night, and while we, as God's ambassadors,
endeavour to propagate it with our lips, do you endeavour to
recommend and confirm it by your lives.']

h Actsiv. 12. { Col. ii. 3. k Eph. iii. 18, 19.

MMCCXXVII.

PAUL'S CONVERSION.

1 Tim. i. 16. For this cause I obtained mercy, that in me first
Jesus Christ might shew forth all long suffering, for a pat
tern to them ivhich should hereafter believe on him to life
everlasting.

THE first question that should occur to our minds,
is this, Have I obtained mercy ? If a favourable an
swer can be returned to that, we should inquire, In
what manner, and for what ends, mercy has been
shewn us ? There can be no doubt, but that if per
sons who are converted to God would frequently
look back upon the state in which they were previous

2227.] PAUL'S CONVERSION. 489

to their conversion, they would find the retrospect
attended with the most beneficial consequences. Their
recollection would furnish them with innumerable
facts, which would tend to humble them in the dust,
and to excite adoring thoughts of that grace which
has so distinguished them. St. Paul appears to have
taken peculiar pleasure in this exercise of mind. He
embraces every opportunity to speak of his former
hostility to Christ, in order to exalt to the uttermost
the honour of that God, by whom he had been
elected, redeemed, and sanctified. In the preceding
verses he had expatiated on this painful subject : and
now he improves it for the benefit of others.

In discoursing on his words, we shall notice,

I. The circumstances under which the Apostle ob
tained mercy—

If St. Paul had more to boast of than any, on ac
count of his birth, his education, his strictness, and
his zeal, he had also more to be humbled for than
almost any other person. For consider,

1. His ignorance of himself—

[He had been educated under the most celebrated teacher
of his day, Gamaliel ; and had made a proficiency beyond any
of his age. Yet, skilled as he was in Rabbinical learning, he
was wholly ignorant of his own state and character. He knew
not that he was a condemned sinner. He knew not the spi
rituality and extent of the law. He had no idea, that it re
quired perfect unsinning obedience, and consigned men over
to perdition for one single offence, whether in thought, word,
or deed. Through his ignorance of the law, he imagined him
self to be " alive," and entitled to everlasting life3. He more
over judged that he was practising all the moral duties, while
he was destitute of almost every just sentiment, or proper
feeling. Instead of being humbled as a sinner in dust and
ashes, he was lifted up with pride and self-conceit. Instead of
being animated with love, and pity, and compassion, he was
inflamed with a fiery and wrathful zeal. " He knew not at all
what spirit he was of." In short, he was the very reverse of
what he afterwards became.]

2. His enmity against Christ—

a Rom. vii. 9.

490 1 TIMOTHY, I. 16. [2227.

[He might have had many opportunities of seeing and
hearing Christ, on a supposition he had chosen to embrace
them. But, like proud and ignorant bigots of later ages, he
would not condescend to hear one who was so generally de
spised. He probably believed all the scandalous reports that
were circulated respecting Jesus, and therefore thought him
unworthy of his attention. From the prophecies indeed he
could not but know that the promised Messiah was to appear
about that time: but having imbibed the prejudices of his
countrymen respecting a temporal Messiah, he concluded that
Jesus was an impostor ; and no doubt rejoiced when the in
fluence of that deceiver (as he thought him) was terminated by
his death. But when the doctrines of the Gospel were pro
pagated with such success by the Apostles, then his disap
pointment appeared, and he broke forth into the fiercest rage
against Christ. He determined to extirpate his followers, and
to blot out, if possible, the very remembrance of his name.
Such was his opinion of Christ, that " he thought he ought to
do every thing in his power contrary to his nameb," and ad
verse to his cause. Nor can we doubt, but that if Jesus had
put himself again in the power of the Jews, Paul would have
been among the first to apprehend and destroy him. None
would have been found more ready than he to nail him to the
cross, or to pierce his heart with the spear.]

3. His cruelty to his fellow-creatures —

[He was present at the stoning of the first martyr, Stephen.
He heard the discourse of that holy man ; he saw " his face
shining like the face of an angel :" he heard him with his dying
breath praying for his murderers ; but was unconvinced, unre
lenting, unmoved. One would have thought that a young man
(whose feelings are quick), and a man pretending to morality,
should have felt some pity towards one, whose whole appear
ance was so devout and holy : and that, when the first stone
made the blood to gush out, he should have turned away with
disgust and horror. But no such effect was produced on him.
On the contrary, he feasted his eyes with this bloody spectacle ;
and testified his consent to the murderous deed, by holding the
garments of the murderers, and giving in his looks very evident
tokens of his approbation0. Having thus tasted of human
blood, he thirsted for it, and, like a blood-hound, would be
satisfied with nothing else. He volunteered his services in
hunting down the victims of his raged. He obtained autho
rity from the chief priests ; and in the exercise of it, not only
drove the Christians from Jerusalem, but followed them to

b Acts xxvi. 9. ° Acts vii. 58. and viii, 1. and xxii. 19, 20.
d Acts ix. 2.

2227.] PAUL'S CONVERSION. 491

foreign cities, where he had no jurisdiction6. He shewed no
pity even to helpless females ; but dragged all, men and women,
to prison f, and gave his voice against them that they should be
put to death g. He suffered none to escape, on any other con
dition than that of blaspheming the name of Jesus1'; and thus,
while he inflicted on some the pains of martyrdom, he con
signed others over to the damnation of hell. From his own
description of himself, he more resembled an incarnate fiend
than a human being1.]

So strange were the circumstances under which
this fiery bigot obtained mercy, that we are pecu
liarly concerned to inquire into,

II. The ends for which mercy was vouchsafed to
him—

Doubtless many blessed ends were answered. But,
without attempting to enumerate them, we shall no
tice those only that are specified in the text. It
was,

1. For " the manifesting of Christ's patience and
long-suffering "-

[The long-suffering of Christ appears in the forbearance
he exercises towards mankind at large. It was eminently
conspicuous in his conduct towards the antediluvian world,
whose wickedness he endured for the space of a hundred and
twenty yearsk. It was wonderfully displayed also in not ex
ecuting the most signal vengeance on his cruel adversary, and
setting him forth as a distinguished monument of his wrath and
indignation. But how truly wonderful does it appear, when
we see him stopping this blood-thirsty persecutor in the midst
of his career, and revealing his pardoning love and mercy to
his soul ! To take such a viper to his bosom ! to make such a
creature " an elect vessel," an eminent saint, a distinguished
Apostle ! to exalt such an one to the most honourable service
on earth, and the highest throne in glory ! how does this love
surpass all knowledge and all conception ! How is Jesus now
glorified in him ! and how must he be admired in him for ever,
both in the Church militant, and the Church triumphant1!

This then was one principal end of so marvellous a conver
sion, namely, that the exceeding riches of the Redeemer's grace

e Acts xxvi. 10, 11. f Acts viii. 3. and xxii. 4, 5.

8 Acts xxvi. 10. h Acts xxvi. 11.

' Acts ix. 1. Gal. i. 13. and 1 Tim. i. 13. k 1 Pet. iii. 20.

1 '2 Thess. i. 10.

1 TIMOTHY, I. 16. [2227.

might be displayed before the whole universe, both in time and
eternity.]

2. For the encouraging of sinners to believe in
him—

[It is not uncommon for persons to apprehend themselves
so vile that they cannot be forgiven. But our blessed Lord
has given a most effectual antidote to this in the conversion of
Paul. It is not without reason that Paul repeatedly styles
himself " the chief of sinners™ :" and he expressly tells us, that
he was designed to be a " pattern to all who should hereafter
believe on Jesus." Our adorable Saviour points, as it were, to
him, and says ; * See, thou tempted soul, if thou art as blind
as that infuriated bigot, I can make " the scales to fall from
thine eyes11:" if thine enmity against me be as rooted as his, I
can slay it : if thou possesses! all that is malignant and diabo
lical, I can change thee : there is nothing too great for me to
do, nothing too good for me to give, even to the chief of sin
ners. I am the same gracious and almighty Saviour that I was
in the day that I converted him ; and I am able and willing to
do the very same things for thee. Thou seest how freely I
bestowed my grace on him. If wrath and malice, and murder
and blasphemy, could entitle him to rny favour, then certainly
he had as good a title as man could have : but if these things
rather entitled him to a distinguished place in hell, then thou
seest how free and sovereign my grace is ; and hast a proof,
that " where sin has abounded, grace can, and shall, much
more abound0.'"

Who, after beholding this pattern, can despond ? Who will
put away mercy from him under the idea that he is unworthy
of it? Who will be afraid to come to Jesus, because he has no
good work to bring as a price of his favour ? None that reflect
on the salvation of Paul, can ever doubt either the freeness of
Christ's offers, or the sufficiency of his grace.]

There are two things which, on account of their
singular importance, we will further endeavour
to IMPRESS upon your minds :

1. No good that can be possessed will supersede
our need of mercy—

[Paul, as has been hinted at before, had much to boast ofp :
but, notwithstanding all his learning, and strictness, and zeal,
he had perished for ever, if he had not " obtained mercy" Let

m ipol TrpuTu should have been so translated in the text, as it is in
the verse before it.

n Acts ix. 18. ° Rom. v. 20. r Phil. iii. 4- 6.

2228.] SALVATION FOR ALL. 493

all consider this ; and, renouncing all dependence on them
selves, trust in Christ alone, and seek " life everlasting" solely
" by believing in him" •

2. No evil that can have been committed, shall
exclude us from mercy, if we believe on Christ—

[This is the grand scope of the text, and of the discourse
upon it. But it never can be repeated too often, or impressed
too earnestly on the heart and conscience. It is uniformly
attested by all the inspired writers'1. May God help us to
believe the record ; and cause us all to experience its truth !
If our guilt have been as extraordinary as Paul's, it may, for
ought we know, have been permitted, on purpose that, like
him, we may be extraordinary monuments of grace. At all
events, we may urge it as a plea with God, that he will be
transcendently glorified in our salvation1.]

i Isai. i. 18. and Iv. 7. and Acts xiii. 39. r Ps. xxv. 11.

MMCCXXVIII.

SALVATION FOR ALL.

1 Tim. ii. 3, 4. God our Saviour . . . will have all men to be
saved, and to come unto the knowledge of the truth.

IT is truly lamentable to see how men, in every
age, have strained and wrested the Holy Scriptures,
in order to make them speak the language of their
own particular creed. Some, averse to the idea that
God should express his good-will to all the sinners
of mankind, limit the word "all," and make it signify
nothing more than some of all descriptions and cha
racters ; whilst others run to a contrary extreme,
and deduce from this expression a persuasion that
none shall ever perish. It were well, if, instead of
contending for human systems, and especially those
of Calvin and Arminius, we were content to receive
the Scriptures with the simplicity of little children :
for, after all that has been said or written in support
of those two most prominent systems, it is impossible
to reduce the Holy Scriptures either to the one or to
the other of them : for, on both hypotheses, there are
difficulties which can never be surmounted, and con
trarieties which man can never reconcile. It is by

494 1 TIMOTHY, II. 3, 4. [2228.

attempting to be wise above what is written, that we
involve ourselves in all these difficulties. If we
would be content to take the Scriptures as they are,
and to leave the reconciling of them unto God, by
whose inspiration they were written, we should find
them all admirably calculated to produce the ends
for which they were designed. How delightful is
the truth here intimated ! and how strange is it, that,
instead of enjoying it, and adoring God for it, men
will make it only a ground of acrimonious conten
tion ! I thank God, that all the Scriptures, whatever
be their bearing, are alike acceptable to me ; and
that, whether they mark the sovereignty or the
mercy of God, I am alike ready to prosecute them,
in accordance with their plain and obvious meaning.
By attending to the original, we shall often find our
way clear, when, from a diversity of idiom, a trans
lation scarcely conveys the precise idea. The pas
sage before us, for instance, does not convey in the
original any thing like a secret determination in God,
but only a willingness, that all should be saved : it is
precisely parallel with what is spoken by St. Peter,
when he says, " God is long-suffering to us-ward ;
not willing that any should perish, but that all should
come to repentance3." And this is assigned as a rea
son why God would have us pray for all men. Our
intercessions for them are pleasing and acceptable to
him, because " he is willing to save all" without
exception and without reserve.

In the words before us, then, we see,
I. The disposition of God towards our fallen race —

We are not to understand the text as expressing
any decree, either in reference to some favoured in
dividuals, or in reference to all mankind. We have
said, that it imports only a willingness to save ; and
that in that sense it has no limit whatever; the
whole human race being objects of his tender com
passion, and equally accepted of him, when they seek
him in his appointed wayb.

a 2 Pet. iii. 9. h Acts x. 34, 35.

SALVATION FOR ALL. 495

2228.]

1. For all, without exception, has God given his
only dear Son—

[This is affirmed by our Lord himself: " God so loved
the world, that he gave his only-begotten Son, that whosoever
believeth in him should not perish, but have everlasting lifec."
And with this agrees what God spoke to the Messiah by the
Prophet Isaiah; " I will give thee for a light to the Gentiles,
that thou inayest be my salvation to the ends of the earthA"
With this agrees also what is spoken in immediate connexion
with my text: " Christ gave himself a ransom for all, to be
testified in due time6."]

2. To all has he commanded also his Gospel to he
preached—

[" Go into all the world" says our Lord, " and preach
the Gospel to every creature f." How amazing is it, that, after
such a command, any should call in question the propriety of
offering salvation indiscriminately to every child of man ! Nor
is it the mere tidings of the Gospel that we are to proclaim ;
but we are to " preach expressly repentance and remission of
sins, in the name of Christ, to all the nations upon earth," and
to every individual under heaven K. Wherever there is a
sinner doomed to wrath, there is a person in whose ears the
voice of mercy should be made to sound.]

3. Nor is there a human being whom God is not
willing to receive —

[What can be the meaning of that invitation, " Look
unto me, and be ye saved, all the ends of the earth*1?" or of
that, " Ho ! every one that thirsteth, come ye to the waters;
come, buy wine and milk, without money and without price'?"
W^hat can our Lord mean, when he says, " Him that cometh
unto me I will in no wise cast outk?" It can import nothing
less than what St. Paul has said : " There is no difference be
tween the Jew and the Greek : for the same Lord is rich unto
all that call upon him : for n-hosoever shall call upon the name
of the Lord shall be saved1."]

4. God has made these things the subject of the
strongest possible asseveration—

[To the whole world does God appeal respecting it :
" Have I any pleasure at all that the wicked should die, saith
the Lord, and not that he should return from his ways and

c John iii. 16. d Isai. xlix. G. c ver. G.

f Matt, xxviii. 9. Mark xvi. 15. * Luke xxiv. 47.

h Isai. xlv. 22. ' Isai. Iv. 1. k John vi. 37.

i Rom. x. 12, 13.

496 1 TIMOTHY, II. 3, 4. [2228.

livem?" What answer can any man, who maintains the doc
trine of absolute reprobation, return to this? But, to put
the matter beyond the possibility of doubt, God makes it
also the subject of a solemn oath : " As I live, saith the Lord
God, I have no pleasure in the death of the wicked, but that
the wicked turn from his way and live. Turn ye, turn ye
from your evil ways; for why will ye die, O house of Israel11?"
Verily, if such declarations determine not the point, there is
no certainty in language : but if they do, in what an endearing
light is God here set forth to us ; and with what delight
should we contemplate him under the character of " GOD OUR
SAVIOUR!"]

We must not, however, forget to notice,

II. The means whereby his gracious purposes are to
be accomplished —

There is but one way of salvation for fallen man —

[" I am the way, the truth, and the life, saith the Lord
Jesus: no man cometh unto the Father but by me0." This
is plain and positive : and it is confirmed by many passages
of Holy Writ, that are equally plain, and equally express:
" Other foundation can no man lay, than that is laid, which is
Jesus Christ?." And again : " There is no other name under
heaven given among men whereby we can be saved, but the
name of Jesus Christ"1."]

And this way of salvation must be known and
embraced —

[" By his knowledge," says God, " shall my righteous
servant justify many1." An unknown Saviour is no Saviour
at all. There may, it is true, be different degrees of know
ledge required, agreeably to the different degrees of informa
tion that we have received. The Jews, before the coming of
Christ, could not be expected to have such clear views of him
as we possess, because he was not then so fully revealed. As
to what shall be required of the heathen, we know but little :
nor is it for us to determine what God shall do respecting
them. But, in relation to ourselves, the matter is clear: we
must know the Saviour, every one of us for ourselves: for
" this is life eternal," says our Lord, " to know thee the only
true God, and Jesus Christ whom thou hast sent8." On the
other hand, " to them that know not God, and obey not the
Gospel of our Lord Jesus Christ, God will come to take

m Ezek. xviii. 23. n Ezek. xxxiii. 11. ° John xiv. 6.
P 1 Cor. iii. 11. 1 Acts iv. 12. r Isai. liii. 11.

s John xvii. 3.

2228.] SALVATION FOR ALL. 497

vengeance on them" in the great and awful day1. In con
firmation of this truth, St. Peter appeals even to our own
consciences : " What shall the end be of them that obev not
the Gospel of Godu?" Our text informs us, that we must
" come to the knowledge of the truth," yea, and to the acknow
ledgment of it also*. In other words, we must believe iu
Jesus Christ for the remission of our sins, and must make him
all our hope and all our salvation : then shall the blessings of
grace and glory be accorded to us, and all God's purposes of
love be accomplished in us.]

From hence we may SEE,

1. Whence it is that any are saved —

[To God alone must all the glory be given, if so much
as one be ever admitted to the realms of bliss. For what but
his love provided a Saviour for us? or what but his grace
ever enabled us to believe in him? Never had we " come to
the knowledge of the truth," if he had not revealed it in our
hearts; nor would it ever have proved effectual for us, if his
almighty power had not made use of it for the renovation
and salvation of our souls. It was " lie, and he alone, who of
his good pleasure wrought in us either to will or do" what was
acceptable in his sight >'.]

2. Whence it is that any perish —

[To none but ourselves can any blame attach in this
matter. Even the most ignorant heathen are " without
excuse," because they walk not according to the light they
have*. And as for us, to whom the Gospel is revealed, our
blessed Lord complains, " How often would I have gathered
you, even as a hen gathereth her chickens under her wings,
and ye would nota!" The fault is altogether in yourselves:
" ye will not come unto me, that ye may have liieb." Yes,
brethren, I testify against you this day, that whatever excuses
you may now urge, when the Judge of quick and dead shall
call you to account, you will be " speechless" (muzzled), even
as he was who had not on the wedding-garment0: and to all
eternity will your anguish be inconceivably enhanced by this
reilection, that, in all you suffer, you reap only the fruit of
your own obstinacy and unbelief.]

' 2 Thess. i. 8. u 1 Pet. iv. 17. x itriyvwair.

>' Phil. ii. 12, 13. z Rom. i. 20. " Matt, xxiii. 37.

b John v. 40. c Matt. xxii. 12.

VOL. XVIII.

498 1 TIMOTHY, II. 5,6. [2229.

MMCCXXIX.

THE MEDIATION OF CHRIST.

1 Tim. ii. 5, 6. There is one God, and one mediator between
God and men, the man Christ Jesus; who gave himself a
ransom for all, to be testified in due time.

IT is deeply to be regretted that the Holy Scrip
tures, instead of being improved for the ends for
which they were given, have been made an occasion
of the most bitter contentions by the very persons
who have most professed to reverence their autho
rity. Men have not been satisfied with receiving the
dictates of inspiration with child-like simplicity, but
have determined to reduce them to systems of their
own ; and have wrested to their own views every
passage that militated against their pre-conceived
opinions. The partisans on either side have been
equally guilty in this respect. Amongst modern con
troversialists, none have more divided the Church, or
indulged more acrimonious feelings against each
other, than Calvinists and Arminians. The one party
have taken all those passages which represent God
' as a Sovereign, dispensing his blessings according to
his own will and pleasure, and have made all the rest
of the Scriptures bend to them : the other party
have done the same with respect to the passages
which assert the freedom of the human will, and
which speak of men as the sole authors of their own
condemnation. It seems never to enter into the
minds of either party, that those passages which they
set at variance, may, like wheels moving in opposite
directions, be in perfect harmony with each other ;
and that there may be a subserviency, where they
see nothing but direct opposition. If they were once
brought to consider this, they would be more candid
in their interpretation of each other's sentiments,
and more cautious of wresting from their plain and
obvious meaning the passages which they cannot re
concile with their own exclusive system. The words

2229.] THE MEDIATION OF CHRIST. 499

we have just read are a strong-hold for those who
adopt the sentiments which are called Arminian.
And how does the Calvinist get over them ? how
does he make the universality of redemption accord
with his particular election ? He knows not how to
do it in a way that shall agree with his own system ;
and therefore he denies at once that Christ did give
himself a ransom for all ; and says, that hy "all" is
meant some of every description, that is, some of all
different ranks and orders of men, Jews and Gen
tiles, rich and poor. But how much better were it
for men to confess their own ignorance, than thus to
pervert the word of God ! It is true that God acts
as a Sovereign ; and that salvation, from first to last,
is all of grace, whether we can reconcile this truth
with every other portion of God's word, or not : nor
are we any more at liberty to distort the passages that
appear to militate against this system, than Arminians
are to misinterpret those which obstruct their views.
There is beyond all doubt a harmony in all the parts
of the inspired volume, though we cannot exactly
see it : (not but that we might see it, and clearly too,
if we entered fully into the idea of the subordination
of one set of truths to another :) and if we determine
to speak all that the Scripture speaks, and as the
Scripture speaks it, we shall not be far from the very
truth of God. This will not please the partisans of
human systems : but it will, as far as such a plan is
adopted, produce moderation in our own minds, and
forbearance towards all who differ from us.

The way in which the text is introduced deserves
particular attention. The Apostle inculcates the
duty of "interceding, and giving thanks, for all men"
without exception, but especially " for kings and all
in authority," because on them in a very great degree
depends the peace and welfare of the Church. As a
reason for extending our regards to all, he observes,
that God does so in the government of the world,
and that Christ has done so in the exercise of re
deeming love, seeing that he " had given himself a
ransom for all" The Apostle, whatever be the subject

500 1 TIMOTHY, II. 5, 6. [2229.

he is treating of, finds an easy and natural tran
sition to Christ, and especially when speaking upon
any thing connected with Christian love, of which
the love of Christ to us is the great exemplar. This
is discovered chiefly in his mediation between God
and man : and of that mediation we are led to speak,

I. As ordained of God—

" There is one God," the Creator and Governor of
all—

[Amongst the heathen " there were gods many, and lords
many ; but there is one God, the Father, of whom are all
things a." " He is the God of the Jews, and the God also of
the Gentilesb;" and both the one and the other he will justify
in the same wayc, " having no respect of persons." " In every
nation under heaven, he that feareth God, and worketh right
eousness, shall be accepted of himd."]

He has also given one Mediator for all—

[He is justly offended with his creatures of mankind,
because they have sinned against him. In respect of trans
gression they are altogether on a par with the fallen angels ;
and might well have been left, like them, to perish in their
sins. But God provided a Mediator for them, that through
him reconciliation might be effected with them in perfect con
sistency with his own perfections. This Mediator is his only-
begotten Sou, the Lord Jesus Christ, who being in the form of
God, and accounting it no robbery to be equal with God, was
found in fashion as a man, and took upon him the form of a
servant. This " man, Christ Jesus," is the " one Mediator"
between God and men. There is no other; there needs to be
no other ; seeing that he is equally the Mediator of all, and
equally ready to effect reconciliation for every sinner under
heaven. The typical mediators, Moses and Aaron, and the
high-priests in all successive ages, executed their office for the
Jews only : but Christ, whom they typified, is the Advocate
of all, and " a propitiation equally for the sins of the whole
world."

Seeing then that God is alike the Father of all, distributing
blessings to all with an indiscriminating hand ; and that he has
given his own co-equal co-eternal Son to be alike the Mediator
for all, it becomes us to testify our common concern for all,
and to promote by every possible means their eternal welfare.]

a 1 Cor. viii. 5, 6. b Rom. iii. 29.

c Rom. iii. 30. d Acts x. 35.

2229.] THE MEDIATION OF CHRIST. ,501

Let us next view the mediation of Christ—
II. As executed by himself—

" He gave himself a ransom" for sinful man —

[A ransom is a redemption-price. Man was in bondage
to sin and Satan, death and hell ; and to liberate him from
this was the end of Christ's mediation. But how was this
deliverance to be effected? The law, which had been broken,
must be honoured; and divine justice, which demanded the
punishment of the offender, must be satisfied. But fallen
man could neither honour the one, nor satisfy the other.
Nothing was left for him, but to endure to all eternity the
penalty which justice demanded and the law denounced. To
render the salvation of man compatible with the rights of law
and justice, Jesus assumed our nature, and " was made man,"
that in the nature which had sinned he might suffer, and by
his own sufferings make an atonement for our transgressions.
Having undertaken this great work, he executed it : and there
being no other sacrifice sufficient for the occasion, " he gave
himself n ransom for us." " The blood of bulls and of goats
could never take away sin." They were acceptable to God as
shadowing forth his sacrifice : but it was his sacrifice alone
that could atone for sin, and effect the desired reconciliation
between God and man : this therefore he offered, and, when
the cup of bitterness was put into his hands, he drank it to the
very dregs.]

And this he did " for all " without exception —

[To say that lie died for the elect only, is neither scrip
tural nor true. He died for all : according as it is elsewhere
said; " We thus judge, that if one died for all, then were all
dead; and that he died for all, that they who live should not
henceforth live unto themselves, but unto Him who died for
them and rose again e." If all be not ultimately saved by his
death, it is not owing to any want of sufficiency in his
sacrifice to procure acceptance for them, but to their own
impenitence and unbelief. And if all do not come to him for
an interest in his sacrifice, it is not owing to any decree of God
that of necessity excludes them from a participation in the
benefit, or to any want of inclination in the Lord Jesus Christ
to save them, but to their own obstinacy in sin. Our Lord
said to the whole Jewish nation, " How often would I have
gathered you, even as a hen gathereth her chickens under her
wings ; but ye tcou/d not" This is applicable to the whole
human race; and at the last day it will be said to all the

' -2 Cor. v. 1-1, 15.

502 1 TIMOTHY, II. 5, 6. [2229.

ungodly, and especially to those to whom the Gospel of salva
tion had been sent, " I would, but ye would not"

Here again then we see the propriety of interesting our
selves with God in behalf of all, since for all without exception
did Jesus die.]

It will be proper to consider the mediation of
Christ yet farther,

III. As attested by the Holy Spirit—

This mediation was " to be testified of in due
time "-

1. It has been abundantly attested by the Holy
Spirit in times past —

[In the writings of the Old Testament it is fully declared.
"' He was cut oif, but not for himself f :" " he was wounded for
our transgressions : the chastisement of our peace was upon
him: the Lord laid on him the iniquities of us ALLg." Of the
New Testament this truth forms the sum and substance.
When Jesus was just beginning his ministry, he was pointed
out by his forerunner as " the Lamb of God that should take
away the sin of the world h." Our Lord spake of himself as
" giving his life a ransom for many1." St. Paul tells us, that
" we have redemption through his blood, even the forgiveness
of sinsk," and " reconciliation through the blood of his cross1."
St. Peter assures us, that " He bore our sins in his own body
on the tree, and suffered, the just for the unjust™." But it
would be endless to accumulate passages ; since the whole
Scriptures testify of this blessed truth in every part. Suffice
it to say. that it forms the one theme of all the glorified saints
in heaven, who sing praises day and night " to Him who loved
them, and washed them from their sins in his own blood ;"
saying, " Thou art worthy, for thou wast slain, and hast re
deemed us to God by thy blood, out of every kindred, and
tongue, and people, and nation11."]

2. We also are called to testify of it at this time —

[To preach Christ crucified is the one employment of
ministers : and our ministry is called " the ministry of recon
ciliation" on this very account, because we proclaim to sinners,
" that God was in Christ reconciling the world unto himself,
not imputing their trespasses unto them0." O that our testi-

f Dan. ix. 26. e Isai. liii. 4 — 6. h John i. 29.

1 Matt. xx. 28. k Eph. i. 7. l Col. i. 20—22.

m 1 Pet. ii. 24. and iii. 18. n Rev. i. 5. and v. 0.
0 2 Cor. v. 18—21.

2229.] THE MEDIATION OF CHRIST. 503

inony amongst you on this subject were more fully credited,
and more deeply felt ! We do declare it : we declare it with
joy : for " it is a faithful saying, and worthy of all acceptation,
that Jesus Christ came into the world to save sinners, even the
chief1'." None are excluded from an interest in him, but
through their own fault. God has no pleasure in the death of
any sinner q. He even condescends to confirm this truth with
an oathr. St. Paul bears witness to it in the verse before our
text. St. Peter also confirms it, and assures us, that " God is
not willing that any should perish, but that all should come to
repentance and live8." And, to add no more, St. John says,
" If any man sin, we have an Advocate with the Father,
Jesus Christ the righteous ; and he is the propitiation for our
sins ; and not for ours only, but also for the sins of the ivhole
world1." Away with the systems that discard these blessed
truths, and wrest from their obvious meaning these reviving
declarations. Believe it, brethren, that Jesus " gave himself a
ransom for all;" and know, that at this moment he addresses
you by my mouth, saying, " Look unto me and be ye saved,
all the ends of the earth; for I am God, and there is none
else u."]

O brethren,

1. Stand amazed at this mystery—

[" Great indeed is this mystery of godliness, God mani
fest in the flesh," and dying under the load of his creatures'
sins. Whence is it that this mystery is so little contemplated
amongst us, and so little felt ? Is it that there is any other
subject which deserves our attention in comparison of it?
No : there is nothing worth a thought in comparison of it.
" For the excellency of the knowledge of it, all that the
world holds dear is but dung and dross." Let it then occupy
your minds day and night, and fill your souls with transport,
as it does the souls of the glorified before the throne of God.]

2. Improve it for the salvation of your own souls—

[On your acceptance of this testimony your everlasting
salvation depends. " If you believe in Christ, your salvation
is sure ; if not, you are condemned already, and the wrath of
God abideth on youx." Believe then, every one of you, that
Christ died for you; and pray to God, that you may be able to
see your interest in him, and with joyful confidence to exclaim,
" He hath loved ME, and given himself for MEy." Thus shall
you be feasted with the foretastes of heaven, and grow up into
an increasing meetness for the glory prepared for you.]

P 1 Tim. i. !.">. <i Ezek. xviii. 23, 32. r Ezek. xxxiii. 11.
s 2 Pet. iii. 9. l 1 John ii. 1, 2. u Isai. xlv. 22.

^ John iii. 18, 36. v Gal. ii. 20.

504 1 TIMOTHY, III. 16. [2230.

MMCCXXX.

THE GREAT MYSTERY OF GODLINESS.

1 Tim. iii. 16. Without controversy great is the mystery of
godliness : God was manifest in the flesh, justified in the
Spirit, seen of angels, preached unto the Gentiles, believed
on in the world, received up into glory.

IT has been often said by infidels, that, where
mystery begins, religion ends. But, if this were true,
there would be no uniformity or consistency in the
works of God. All his works both of creation and
providence are full of mysteries : there is not any
one substance, of which we know all the properties,
or any one event, for which we can assign all the
reasons. If then there were nothing in religion above
the comprehension of man, it would afford a strong
presumption, that our religion was not from heaven :
for why should it be revealed, if man could have
devised it without a revelation ? But the inspired
writers represent the Gospel as " the wisdom of God
in a mystery3," as "a mystery hid from agesb," and
"kept secret from the foundation of the world0:"
they speak of many of its fundamental doctrines as a
mystery d, a great mystery6, a gloriously rich mys
tery f; and of its ministers as "stewards of the mys
teries of Godg." In the words before us, many of
the principal events, relating to Christ, and the esta-
lishment of his religion in the world, are enumerated,
and confessedly declared to be a " great mystery."
Let us then contemplate them in their order, and
enter with deepest reverence into the investigation of
them.

I. " God was manifest in the flesh "-

[It was not a mere creature that took upon him our
nature, but God himself, as the Scriptures both of the Old11

a 1 Cor. ii. 7. b Col. i. 26. c Rom. xvi. 25.

A 1 Cor. xv. 51. e Eph. i. 9. and v. 32. f Col. i. 27.

P 1 Cor. iv. 1. h Isai. ix. 6. and vii. 14. with Matt. i. 23.

2230.] THE GREAT MYSTERY OF GODLINESS. 505

and New Testament' uniformly assert. He had for many ages
manifested himself in the Shechinah, the bright cloud that
first abode upon the tabernacle, and afterwards resided in the
most holy place of the temple: but at the appointed time he
assumed our very nature, with all its sinless infirmities, into a
real union with himself, and dwelt substantially on earth in
the person of Jesus Christ k.

What an astonishing mystery was this ! that the Creator of
all things should become a creature, and that the infinitely
holy God should be made "in the likeness of sinful ilesh1!"
Let us incessantly adore him for this his ineffable condescen
sion, his incomprehensible love.]

II. He was "justified in (or by} the Spirit "-

[So deep was the humiliation of Christ throughout the
whole period of his sojourning on earth, that he needed the
most signal evidences from heaven to justify his pretensions,
and to vindicate his character from the charges of blasphemy
and imposture. The office of justifying him was committed
to the Holy Spirit, who visibly interposed on many occasions
to attest his divine mission. When our Lord submitted to
baptism, and thereby seemed to acknowledge himself a sinner,
who needed to be washed in the laver of regeneration, the
Spirit bore witness to him as God's beloved Son, and as the
spotless Lamb that was to take away the sin of the world™.
When he was accounted a deceiver, and a confederate with
the devil, the Spirit enabled him to work the most stupendous
miracles in proof of his being the true Messiah ". When he
was dead, and imprisoned in the grave, so that his very
Disciples thought they had been deceived by him, the Spirit
raised him from the dead0, and thereby declared him to be
the Son of God with power p. And when Christ had, as it
were, staked the whole credit of his Messiahship on the descent
of the Holy Spirit after his own ascension to heaven, the
Holy Spirit did descend according to his word, and not only
rested visibly on the Apostles, but endued them with power
to speak divers languages, and to confirm their word with
signs following11.

And is not this a mystery, that God should reduce himself
to such an abject state as to need these attestations to his
character; and that the Third Person in the ever-blessed
Trinity should be thus necessitated, as it were, to " glorify

1 John i. 1. Rom. ix. 5. Phil. ii. 6. John x. 30.
* Col. ii. 9. ! Rom. viii. 3. m John i. 29—34.

" Matt. xii. 24 — 28. ° 1 Pet. iii. 18. i> Rom. i. 4.

i John xv. 26. Acts ii. 3, 4. Heb. ii. 4.

50(> 1 TIMOTHY, III. 16. [2230.

him," in order to counterbalance the offence which his humi
liation had occasioned1?]

III. He was "seen of angels" —

[The angels had beheld his face, and had worshipped
before his throne from the first moment of their existence:
but when he became incarnate, they had views of him, which,
before that period, they could not have conceived. How did
they exult when they saw him a helpless babe lying in a
manger8! But what different feelings must have been ex
cited in their breasts, when they beheld him conflicting with
Satan in the wilderness, and sinking under the load of his
Father's wrath in the garden of Gethsemane, and in both
seasons needing their friendly aid*! Nothing is spoken of
their viewing him on the cross ; but doubless they, who had
been so deeply interested about him from his very birth to the
hour of his crucifixion, could not but gaze upon him with
astonishment and sympathy in his expiring moments. And
how gladly did they obey the mandate to confound his adver
saries, and to rescue him from the tombu! With what joy
did they attest his resurrection x, and wait upon him in his
ascension to the highest heavens y, and announce his intention
to return again, in like manner as he had ascended, to judge
the world2!

It is perhaps to these testimonies which the angels bore to
Jesus, rather than to the mere circumstance of their seeing
him, that the Apostle alludes in the words of our text. And
surely, if it be mysterious, that the Spirit of God should bear
testimony to him, it is no less a mystery, that his own crea
tures should be employed in such an office.]

IV. He was " preached unto the Gentiles, and be
lieved on " by them —

[The Jews, who had for two thousand years been the
peculiar people of God, could not conceive that any but their
own nation should be admitted to the Divine favour : and
indeed, to such a degree were the Gentiles immersed in
ignorance and sin, that they seemed as if they were utterly
excluded from the hope of mercy. But " God's thoughts
were not as man's thoughts, or his ways as man's ways :"
for, by his express appointment, the Gospel was preached to
all nations, and salvation through Christ was proclaimed to
every creature. The Apostle himself had been the honoured

r John xvi. 7 — 11, 14. s Luke ii. 12 — 14.

1 Matt. iv. 11. Lukexxii. 43. u Matt, xxviii. 2 — 4.

* Matt, xxviii. f>, G. x Ps. Ixviii. 17, 18.

z Acts i. 10, 11.

2230.] THE GREAT MYSTERY OF GODLINESS. 507

instrument of conveying this mercy to them ; and had the
happiness of seeing, that he had not laboured in vain, or run
in vain. There were multitudes in every place who received
the word with all readiness of mind, and rested all their hopes
of salvation on their incarnate God. Their prejudices vanished ;
their passions were overcome ; and their whole souls were sub
dued to the obedience of faith.

And were not these things also mysterious, that the poor
idolatrous Gentiles should have such glad tidings proclaimed
to them ; and that he, who hud not saved himself, should be
regarded as the Saviour of the whole world ?]

V. He " was received up into glory "-

[The return of Jesus to his heavenly mansions is gene
rally thought to be here referred to : but perhaps the reference
rather is to the glorious reception which he met with among
those who believed on him3: they did not merely assent to
the truth of his Gospel, but received him into their hearts with
most fervent love. " No sooner did they hear of him, than
thev obeyed himb," and accounted his service to be perfect
freedom : and so unreserved was their surrender of themselves
to him, that they desired " every thought," as well as every
action, " to be brought into captivity" to his willc. In short,
they " counted all things but clung for the excellency of the
knowledge of Christ Jesus their Lord ;" nor were their goods,
their reputation, their liberty, or their life, of any value, when
put in competition with his will, or when an opportunity was
offered to sacrifice them to his honour d.

Such was the reception given him wherever his name was
preached: multitudes in every place " blessed themselves in
him6," and " rejoiced in him with joy unspeakable f." And
what a glorious mystery was this ! that foreigners should so
highly honour one who had not only been abhorred by all his
own countrymen, but had been executed by them as the vilest
of malefactors ! and that men of every nation under heaven
should feel such love to one whom they had never seen, as to
renounce for his sake all that their eyes had seen, and all that
was held dear among them ! This was wonderful indeed : yet,

a It seems that the different members of the text received their
accomplishment in a successive order of time : and, if this be duly
considered, the interpretation here given to the last clause will appear
the most suitable of any : and it is certain that uytXJifydrj ir co^jjmay
very properly be translated, he was received gloriously. See in the
Greek, Acts xx. 13, 11. Phil. iv. 19. with other passages referred to
by that most instructive and judicious commentator, Dr. Guyse.
' b Ps. xviii. 44. c 2 Cor. x. 5. d Phil. iii. 7, 8.

c Ps. Ixxii. 17. f 1 Pet. i. 8.

508 1 TIMOTHY, IV. 8, 9. [2231.

wonderful as it is, it is still daily experienced, and daily mani
fested, by all that believe.]

We CONCLUDE with submitting to your consideration
two important QUESTIONS :

1. What reception have you given to this mystery ?

[Are the great subjects of Christ's humiliation and glory
entertained by you with that reverence which is due to such
mysterious truths? I thank God they are preached among
you ; but are they not in too many instances neglected by you,

instead of meeting with that reception they deserve ?

Beg then that the Holy " Spirit would take of the things that
are Christ's and shew them unto youg." And endeavour to
give the Lord Jesus such a reception now, that you may be
welcomed by him in the great day of his appearing.]

2. Are you experiencing the Gospel to be indeed a
mystery of godliness ?

[It is to but little purpose to " call Christ Lord, if we do
not the things which he says." He will " save us from our
sins;" but never in them. He came to "redeem us from
iniquity, and to purify unto himself a peculiar people zealous
of good works h." Let us "not then attempt to make him " a
minister of sin1 ;" but endeavour to shew the sanctifying, as
well as saving, efficacy of his Gospel. Let us shew, that while
" the grace of God bringeth salvation to us, it teaches us to
deny all sin, and to live righteously, soberly, and godly in this
present world V]

e John xvi. 15. h Tit. ii. 14.

* Gal. ii. 17. k Tit. ii. 11, 12.

MMCCXXXI.

GODLINESS PROFITABLE UNTO ALL THINGS.

1 Tim. iv. 8, 9. Godliness is profitable unto all things, having
promise of the life that now is, and of that which is to come.
This is a faithful saying, and worthy of all acceptation.

AS in the natural man there is a total alienation of
heart from God, so, after that he has been in some
measure awakened to a sense of his duty, there is in
him a constant proneness to turn aside from God,
and to rest in something short of a total surrender of
the soul to him. This appears from the numerous

GODLINESS PROFITABLE UNTO ALL THINGS. 509

controversies which were agitated in the apostolic
age. Christians even in that day were not contented
with receiving the truth as it is in Jesus, but laboured
to blend with it some favourite notions, either of
Jewish superstition or Gentile philosophy ; by means
of which they drew away the minds of many from
the simplicity of the Gospel, and from that practical
regard to it which constitutes our highest duty. It
is observable, too, that persons addicted to this habit
always lay a very undue stress on their own pecu
liarities, and display more zeal in the propagation of
them than in the diffusion of the Gospel itself. It
is in reference to such practices that the Apostle is
speaking in the words before us. He is cautioning
Timothy against being led astray by them, or giving
any countenance to them in his ministrations, which
should rather be directed to the inculcating and
enforcing of vital godliness : " Refuse profane and old
wives' fables," says he ; " and exercise thyself unto
godliness : for bodily exercise, that is, a carnal atten
tion to such things, profiteth little : but godliness is
profitable unto all things, having promise of the life
which now is, and of that which is to come. This
(this character of godliness, as deserving and demand
ing our exclusive regards) is a faithful saying, and
worthy of all acceptation."

In confirmation of this saying, I will endeavour to
shew,
I. The profitableness of true godliness—

" Godliness" here stands in opposition to all that
superstitious or contentious men would place in its
stead. It is to be understood as comprehending a
surrender of ourselves to God, as his redeemed peo
ple, and a life of entire devotedness to his service.
Now this is profitable,

1. In relation to the present life—

[What is it that has deluged the whole world with misery?
What but sin ? The world would still have been a paradise,
if man had continued to retain his primitive holiness : and, so
far as divine grace prevails to restore holiness to man, the world
is again restored to its paradisiacal state of happiness. True it

510 1 TIMOTHY, IV. 8, 9. [2231.

is that the best of men are yet subject to wants, diseases, and
death ; so that how holy soever they may be, they must yet
partake of the bitter consequences of sin. But the advantages
enjoyed by the godly over all the rest of mankind are exceeding
great.

First, The godly are delivered from the dominion of evil
passions, which agitate all the rest of mankind. — See what the
state of the world is by reason of pride, envy, malice, wrath,
revenge : see what evils abound by reason of covetousness,
ambition, lewdness, and selfishness, in ten thousand forms :
mark the jealousies of rival kingdoms ; the contentions in
smaller societies ; the feuds in families ; and the workings of
evil tempers in individuals : see how almost every human being
has his life embittered by something inflicted by others, or
brooding in his own bosom : and then say, Whether he has
not the advantage, who has learned to " mortify his earthly
members," and to " crucify his flesh with its affections and
lusts ?"

Next, The godly are enabled to live under the influence of
love : — and need I say what a source of comfort that is ? Read
the description of love as set forth in the 13th chapter of St.
Paul's First Epistle to the Corinthians, and judge, whether
the exercise of such dispositions be not conducive to the hap
piness of the soul.

Again ; The godly are freed from numberless temptations,
into which the ungodly rush without restraint. — The ungodly,
by their intercourse with each other, are walking, either in the
midst of thorns and briers, where they constantly receive or
inflict some painful wound ; or, if their path be more pleasant,
they only countenance each other in ways, which bring guilt
upon their souls, and involve each other in irremediable ruin.
The godly, on the contrary, by keeping at a distance from
such snares, avoid the evils connected with them ; and by their
mutual intercourse promote the edification of each other in
faith and love, in peace and holiness.

Add to all this, The godly enjoy peace with God, and a
blessed prospect beyond the grave. — Oh ! who can estimate this
advantage ? Who can tell what joy a sense of God's pardoning
love brings into the soul? Who can declare what the believer
feels in his secret walk with God ; in pouring out his soul
before him, in apprehending and pleading God's gracious pro
mises, in surveying the fulness of righteousness and grace
which is treasured up for him in Christ Jesus, in contemplating
every event as ordered for his spiritual and eternal good, and
in looking forward to an eternity of bliss in heaven ? Who,
I say, can calculate these advantages, which are the exclusive
portion of the godly ?

If it be said, that this description of the believer's advantages

2231.] GODLINESS PROFITABLE UNTO ALL THINGS. 511

is not realized in fact, I grant that the generality of religious
professors do not experience them to the extent that we have
spoken of them. But why do they not experience them to
this extent ? Is it that they do not necessarily attach to vital
godliness? No: but that godliness is but at a low ebb amongst
those who profess to live under its influence. Were the pro
fessors of religion more like to the Apostles in vital godliness,
they would, in the same proportion, be elevated above all the
rest of the world, both in their character and enjoyments.
They would indeed have their afflictions, as the Apostles had :
but their " consolations should abound far above their afflic
tions," yea and even by means of their afflictions. And, as it
is said that " godliness has the promise of all this," I will leave
it all to rest upon that one saying, " If a man love me, he will
keep my words ; and my Father will love him ; and we will
come unto him, and make our abode with hima." Let the love
of God the Father, and the in-dwelling of the Father and of
Christ Jesus in the soul, be duly estimated, and we will leave
any man in the universe to judge, whether godliness be not
profitable as it respects this present life.]

2. In reference to the life to come—

[Of this there is so little doubt, that we need scarcely
stop to confirm it, more especially as our further views of this
subject demand a very peculiar attention. Let it only be
recollected, that " to those who by patient continuance in well
doing seek for glory and honour and immortality, God has
promised eternal lifeb;" and that " they who overcome in this
warfare shall sit down with Christ upon his throne, as he sitteth
on his Father's throne0:" and nothing more need be added to
establish this obvious and acknowledged truth.]

Such being the profitableness of true godliness, we
proceed to state,
II. The importance of it in that particular view—

Those who have not duly considered this subject
would not have expected to find such a peculiar con
firmation of it as the Apostle has added in our text.
When, in a preceding chapter, he was about to de
clare the stupendous mystery, that " Christ Jesus
came into the world to save sinners," he prefaced it
with this declaration, that the truth he was about to
utter was " a faithful saying, and worthy of all accept
ation11." There the importance and mysteriousness

a John xiv. 23. b Rom. ii. 7. 1 John ii. 25.

c Rev. iii. 21. d 1 Tim. i. 15.

512 I TIMOTHY, IV. 8, 9. [2231.

of the truth easily account for the solemnity with
which it is introduced : but where there is nothing
affirmed but the profitableness of godliness, we seem
to think so solemn a confirmation of it quite unneces
sary. But we shall soon be of a different opinion, if
we contemplate this truth in connexion with the sub
jects which both precede and follow it. We say then,
that the profitableness of vital godliness ought to
be regarded as a matter of primary and universal
importance ;

1. As tending to keep the mind from unprofitable
speculations —

[The whole preceding context refers to speculations which
either already existed in the Church, or should at a future
period be introduced6. Heretics and apostates were even then
at work to spread their pernicious doctrines ; those who were
of Jewish origin " giving heed to fables and endless genea
logies, which ministered questions rather than godly edifying
that is in faith f ;" and those from among the Gentile converts
obtruding upon the Church their " profane and vain babblings,
and oppositions of science falsely so called6." The effect
of these speculations was exceedingly pernicious : for whilst
" conceited and ignorant men doted about such questions and
strifes of words, they filled the Church with envy, and strife,
and railings, and evil surmisings, and perverse disputingsh,"
and eventually turned many from the faith1.

Now in every age of the Church there are many, who, being
themselves, through the subtilty of Satan, turned away from
the simplicity of the Gospel, labour to propagate their own
peculiar opinions, and to " draw away disciples after them."
Their views are often extremely specious, as were those of the
Jews who sought to honour Moses k, and those of the Gentiles
who from a professed regard for the honour of Christ pleaded
an exemption from obedience to the moral law1. Frequently
there is much truth mixed up with their errors; and their
mistake lies not so much in what they would maintain, as in
the undue importance which they attach to some points to the
exclusion or neglect of others that are equally important. In
a word, they, though "false apostles" in reality, are often so
specious, that they appear like apostles of Christ himself™.

c ver. 1—3, 7. f 1 Tim. i. 4. and Tit. iii. 9.

g 1 Tim. vi. 20. h 1 Tim. vi. 4, 5. * 1 Tim. vi. 21.

k Col. ii. 20—23. l Jude, ver. 4. 2 Pet. ii. 1, 17—19.

•« 2 Cor. xi. 3, 4, 13, 14.

2231. J GODLINESS PROFITABLE UNTO ALL THINGS.

How then are we to guard against such deceivers ? I answer,
By having our minds fully intent on practical and vital godli
ness. We shall see in a moment, that by suffering our minds
to be turned into the channel of controversy, we shall lose much
of that heavenliness of mind, that sweetness of temper, that
expansion of love, and that singleness of eye, which are the
brightest ornaments of our religion, and indispensably neces
sary to our true happiness. And what shall we gain to com
pensate for this loss? Nothing but a conceit of our own
superior wisdom, and an uncharitable contempt or hatred of
all who differ from us. This is the point which the Apostle
labours so strenuously to impress upon our minds. " Refuse,"
says he, "all such exercises; for they are of little profit: but
exercise thyself unto godliness," the profit of which can never
be duly estimated. Keep habitually upon your minds a sense
of the value of true godliness, and you will have no disposition
for controversies, nor any satisfaction in the company of those
who would obtrude their noxious sentiments upon you. You
will act rather in conformity with the apostolic injunction,
" From such withdraw thyself"."]

2. As sustaining the mind under all the trials and
difficulties that we may have to cope with—

[To this the Apostle refers, in the words following my
text. Exercise yourselves, says he, in this, which will be so
profitable to your souls; '"' FOR'' from my own experience I
can declare, what support you will find from such conduct, in
all the trials that you may be called to endure : " FOR there
fore we both labour (gladly), and suffer reproach (cheerfully),
because" we are upheld by a consciousness that we are living
entirely upon God, and for God0. That the lovers of subtle
questions and curious disputations have a zeal, we acknow
ledge; and that they will often make sacrifices in defence of
their tenets, we acknowledge: but in self-denying labours,
and patient sufferings for the honour of God and the welfare
of mankind, their exertions are paralysed. Their minds become
contracted; and they are altogether occupied in maintaining
their peculiar notions, and in gaining proselytes to their own
party. Not so the persons who steadily labour for the attain
ment of vital godliness. They have their hearts more and
more enlarged with love both to God and man. They feel so
rich a recompence sweetly and continually flowing into their
souls, that they only regret they cannot do a thousand times
more for God, and that they should ever experience any thing
but unqualified delight in what they suffer for himp. They

n 1 Tim. vi. f>. ° vor. 10.

P 2 Cor. xii. 10. " Wr lukc pleasure," &c.
VOL. XVIII. I. L

514 1 TIMOTHY, IV. 8,9. [2231.

will " forget all that is behind, and press forward to that which
is before ;" like persons in a race, who have no desire but to
fulfil the will of God, and to " finish their course with joy."
In this respect then, no less than in the former, is godliness
truly profitable ; and that it is so, " is a faithful saying, and
worthy of all acceptation."]

Let me then, in this view of the subject, ENTREAT

you all,

1. To esteem godliness according to its true cha
racter—

[The greater part of mankind deny the necessity of it
even to their eternal welfare: and, if you justify your zeal by
a reference to the future judgment, they will not hesitate to
affirm, that such exertions are not necessary to the salvation
of the soul, and that to abound in them is to be " righteous
over-much." Then, as to the present life, almost all will main
tain, that such godliness as the Gospel requires will be sub
versive of our interests and our happiness in the world ; and
from those considerations will urge us to lay aside what they
call our needless peculiarities. But be assured, that there is
no real happiness even in this world, and much less in the
world to come, but through an entire devotion of the soul to
God. Let no man deceive you in relation to this matter ; for
" it is a faithful saying, and worthy of all acceptation." The
whole Scripture, from the beginning to the end, bears testi
mony to this truth, that God's service is perfect freedom, and
that religion's " ways are ways of pleasantness and peace." If
it be said, that piety will involve us in trouble, for that " all
who will live godly in Christ Jesus shall suffer persecution ;"
we reply, It is true : but nevertheless the consolations of the
godly shall infinitely over-balance their afflictions ; nor are
" the sufferings of this present life worthy to be compared with
the glory that shall be revealed in usq." Let this then be a
fixed principle in all your hearts, that " the fear of the Lord,
that is wisdom, and to depart from evil is understanding."]

2. To seek it according to its real worth—

[The word which we translate, " exercise thyself" unto
godliness, is taken from the Grecian games, in which those
who engaged stripped themselves of all unnecessary clothing,
in order that they might be able to exert themselves with more
effect r. Now in this manner should we address ourselves to
the work of religion. We should feel that the utmost possible
exertions are necessary for the attaining of such a measure of
it as will secure the prize. We should cast off every thing

<i Rom. viii. 18. r yv/jira^e. atavrov, ver. 7.

2232.] ADDRESS TO YOUNG PERSONS. 515

that may impede our progress in it ; and determinately engage
in it as those who will at least take care not to lose the prize
through any fault or negligence of their own. You well know
how those who were to contend in the Olympic games denied
themselves, and by what a long course of training they endea
voured to fit themselves for their respective contests. O,
brethren, enter thus into the prosecution of true piety, " avoid
ing all foolish questions as unprofitable and vain8 ;" and keeping
your eye steadily fixed on the attainment of the Divine image
in your soul : then will you " grow up into Christ in all things
as your living Head," and then will you find that " you will
not labour in vain or run in vain."]

s Tit. iii. 9.

MMCCXXXII.

ADDRESS TO YOUNG PERSON'S.

1 Tim. iv. 12. Let no man despise tlty youth ; but be tliou an
example of the believers, in word, in conversation, in charity,
in spirit, in faith, in purity.

TO be earnestly engaged in advancing the welfare
of our own souls, is doubtless our first concern.
But we should consider, also, how far our conduct
may affect the souls of others ; and should endeavour
so to demean ourselves, that we may prove stum
bling-blocks to none, but helpers to all. Of course,
those who are engaged in the ministerial office, inas
much as their conduct is more noticed than that of
others, and their influence consequently more exten
sive, are peculiarly bound to walk with all possible
circumspection, " giving no offence in any thing, that
the ministry be not blamed." But the same care is
requisite in all : and the exhortation addressed by
St. Paul to Timothy may with great propriety be
addressed to all young persons professing godliness :
" Let no man despise your youth ; but be examples
to all around you, and in every thing that is good."
To such, therefore, would I apply the Apostle's di
rections, which may be regarded as delivered,
I. In a way of caution-
It is certain that young persons are liable to err—

L i. 2

516 1 TIMOTHY, IV. 12. [2232.

[Their knowledge is contracted, in comparison of what
it most probably will be at a more advanced period of life:
and consequently their judgment cannot yet have been ma
tured. Their experience too must, of necessity, have been
small ; so that, as yet, they do not exactly see what will be the
probable result of any line of conduct upon the world around
them. They are apt also to take but a partial view of things,
and to be actuated more by feeling than by sound judgment ;
and to be more anxious about what relates to their present
real or supposed interests, than about what shall eventually
prove most beneficial to themselves and others. Hence, as
may reasonably be expected, they do not always approve
themselves to the judgment of those who are more considerate
and wise.]

It must also be acknowledged, that there is amongst
those who are more advanced in life, a proneness to
condemn what is done by their younger brethren,
especially what is done by them under the influence
of religion —

[Persons of maturer years have no conception that the
young and inexperienced should have juster views of things
than themselves: and they judge it to be presumptuous in
the young and arrogant to depart from the line prescribed
and followed by their elders. To see persons just entering
into life averse to pleasures which their fathers have so long
pursued, and observant of duties which their fathers have
altogether disregarded, is very offensive to the world ; who are
thus reduced to a necessity, of either acknowledging their own
ways to be evil, or of condemning the ways of their younger
brethren as fanatical and absurd. Which alternative they will
prefer is obvious enough : and therefore it is always found,
that the piety of young persons is a matter of offence to their
ungodly superiors. " To the natural man, universally the
things of the Spirit are foolishness1," even though they be
found in persons of the most mature age and of the soundest
discretion : much more, therefore, are they so reputed, when
found in persons who possess not the advantages attached to
age and experience : and, consequently, those who profess
religion in early life must expect to be sneered at and despised
by those whose habits are unfriendly to religion, and who
" hate the light, because it reproves their evil deeds."]

But from hence arises a necessity for peculiar care
on the part of young persons, that " no man may
have occasion to despise their youth "-

a 1 Cor. ii. 11.

2232.] ADDRESS TO YOUNG PERSONS. 517

[It will be well for young persons to bear in mind the two
points which we have just adverted to ; namely, their own
liability to err, and the proneness of their seniors to judge
them harshly. To obviate both these evils, the greatest cir
cumspection is necessary : nor can I give any better rule to
the young than to exchange places with their seniors; and to
consider, on every particular occasion, what judgment they
themselves would form in a change of circumstances. I know,
indeed, and they also should know, that " God alone can give
them a right judgment in any thingb." But multitudes deceive
themselves, whilst in praying to God for direction, they are yet
following- blindly the way of their own hearts. To obtain a
right direction, the mind must be divested of every undue bias :
and this will be effected by nothing better than the plan which
I have just suggested.

It is highly desirable, also, that young persons be on their
guard against raising matters of trilling consideration into an
undue importance, and laying a stress on them, as though they
were of vital interest to the soul. This is too much the habit
of youth and inexperience ; and it affords but too just an
occasion for their seniors to complain of them, as ignorant, and
wilful, and pertinacious, and absurd.

Let it be remembered then, that if piety spread the sails,
wisdom should be at the helm ; and that the determination of
all, and of young persons in particular, should be in unison
with that of David : " I will behave myself wisely before thee
in a perfect way0." Every thing that is extravagant should be
avoided. Times and circumstances should be taken into the
account. The manner of doing every thing should also be an
object of attention. In a word, it should never be forgotten,
that we are in the midst of enemies, who will be glad to cast
blame upon us ; and that our wisdom is, so to conduct ourselves,
that " they who are on the contrary part may be ashamed,
having no evil thing to say of usd."]

But, with the Apostle, let us prosecute the same
idea,

II. In a way of encouragement-
Young people are condemned for not keeping their
religion to themselves. But they are not to put
their light under a bushel : on the contrary, they are,
as much as they ever will be at any future period of
their lives, bound to " let their light so shine before
men, that all who behold it may be constrained to

b 2 Tim. ii. 7. c Ps. ci. 2.

d Tit. ii. 8. See also 1 Pet. iii. 16.

518 1 TIMOTHY, IV. 12. [2232.

glorify their Father who is in heaven6." There is no
eminence to which it is not their duty and their pri
vilege, to attain. And, if Timothy, at his early age,
was to be " an example," not to the world only, but
" to believers " also ; so should every young person
endeavour to be, in the place and station where God
has appointed him to move.

Let every one of you, then, be an example even to
believers,

1. In word —

[The statements of Timothy were to be made in perfect
accordance with God's revealed will : and so should yours be
also. Your adversaries will be glad to take advantage of any
thing that is unsound in your sentiments ; and, in order to
find occasion against you, they will be urging you upon diffi
cult questions, and on matters of doubtful disputation. But,
in all your intercourse with them, I would advise you to take
your stand on ground that is utterly unassailable. That to
seek the salvation which God offers us in the Gospel, is of
indispensable moment to every child of man ; and that so to
live, as, at the hour of death, we shall wish we had lived, is the
part of sound wisdom. These, and such like topics, I should re
commend to the young when conversing with their seniors who
are of an adverse mind : it will be time enough to enter into
deeper subjects, when the ears of persons are open to hear,
and their hearts are also open to receive, the truths which
you may be able to lay before them. To spread pearls before
persons who are disposed only to trample them under their
feet, is at all times inexpedient and unwise : and even when
young persons do make fuller statements of their views, they
should do it with modesty, and caution, and moderation.]

2. In conversation —

[The whole of a young person's deportment, too, should be
such as becomes the Gospel of Christ. Every thing of levity
and folly should be put away, and nothing admitted but what
is consistent with "sound wisdom and discretion" ]

3. In charity —

[Nothing should be said or done that is contrary to
"love." Whether in judging others, or in acting towards
them, we should breathe nothing but love. True it is, that
the treatment which persons in the exercise of early piety are
likely to receive, is calculated to generate somewhat of resent
ment in their minds : but they must be much on their guard

e Matt. v. 16.

2232. J ADDRESS TO YOUNG PERSONS. .511)

to " render nothing but good for evil," until they shall have
"overcome the evil with their good f."]

4. In spirit —

[There is a peculiar need for young persons to guard
against every thing of conceit and forwardness, and every dis
position that is contrary either to humility or love. Who does
not admire modesty, and gentleness, and kindness, and all
similar graces, which combine to render a person amiable?
Let those graces then be ever cultivated, and ever in exercise,
so that you may ever be seen " clothed with humility." Tltis
will do much to recommend religion : and this will render you
worthy of imitation by all who behold you.]

5. In faith —

[There is in young persons too great a readiness to yield
to discouragement, and to rely on an arm of flesh in times of
more than ordinary trial. But you must look to God with all
simplicity of mind, and confide in him, as engaged to make
" all things work together for your good." Never must you
stagger at any promise through unbelief; but be strong in
faith, giving glory to God."]

6. In purity —

[The very regard which is rirst created by sympathy and
concord on the subjects of religion, mav, if not watched, dege
nerate into feelings of a less hallowed kind; and especially at a
period of life when the passions are strong, and a want of ex
perience may put us off our guard. Every word and every
look, yea, and every thought, ought to be well-guarded, in
order that Satan may not take advantage of us, and that not
even the breath of scandal may be raised against us.

In a word, the counsel given to Titus is that which every
one of us should follow : " Young men exhort to be sober-
minded; in all things shewing thyself a pattern of good worksg."]

ADDRESS—

I. Those who are inclined to take offence at
religion or its professors —

[There is an extreme unreasonableness in many, who
expect, that the very instant a person becomes religiously
inclined, he shall be freed at once from every infirmity inci
dent to our fallen nature ; and however young he may be, he
shall become at once as wise and judicious as the most expe
rienced Christian. But wisdom is not so soon attained ; nor
are the corruptions of our nature subdued without many severe

f Rom. xii. 21. * Tit. ii. 6, 7.

520 1 TIMOTHY, IV. 12. [2232.

conflicts, and many humiliating falls : and the fair way to judge
any man, is, to inquire what he would have been without reli
gion, and then to compare that with what he is as professing
godliness. I may go further, and say, that even that is scarcely
a fair criterion ; because he is, by means of his new dispositions,
brought into circumstances so entirely new, as that no part of
his former experience will avail him for the direction of his
conduct : and, inasmuch as the considerations of religion infi
nitely outweigh all others that can operate upon his mind, it is
no wonder if they sometimes divert his attention from matters
of subordinate importance, which yet ought to be noticed by
him in order to a perfect regulation of his conduct.

But, if it be unreasonable for men to "despise the youth"
of a religious professor, it is still more unreasonable to despise
religion itself on account of the faults of those who profess it.
Religion itself is the same, whatever be the conduct of its
advocates; and it enjoins nothing but what is holy and just
and good : and as well might a man despise the sun because of
the exhalations of a dunghill, as despise religion on account of
any thing which it may draw forth from the infirmities of our
fallen nature. If we received it aright, and improved it as we
ought, it would uniformly and universally assimilate us to our
God.

Let candour then be exercised towards religion and its ad
herents. Let each stand or fall by their own merits. If those
who profess religion walk unworthy of it, let them be con
demned : but let not religion be condemned for their sake.
And before they be finally condemned, let that allowance be
made for them, which would be made for others of the same
age, and similarly circumstanced. And if this candour be
exercised, we fear not but that religion itself shall stand ap
proved ; and we trust, that the prejudices which exist against
it shall be greatly diminished, if not utterly destroyed.]

2. Those who would recommend religion—

[Certainly, it is of vast importance that the professors of
religion should adorn it, and walk worthy of it. To those who
would approve themselves to God in this respect, I would say,
remember how much the welfare of your fellow-creatures, yea,
and the honour of your God too, depend on you. Be not
hasty in your decisions, nor over-confident that you are right.
Be willing to be advised by those of whose wisdom and piety
you have reason to hope well. And be careful not to plead
one duty as a reason and ground for the neglect of another.
Sins and lusts may counteract each other ; but graces and
duties are, for the most part, harmonious: and if, in any case,
you be compelled, for conscience sake, to refuse to man the sub
mission he demands, let it be clear that you act from conscience

2233.] DISCOVERY OF WORKS AT THE LAST DAY. 521

only, and not from wilfulncss : and be ready, not only with
meekness and fear to assign your reasons for your conduct, but
to submit those reasons to the test of sound wisdom and of real
piety. In a word, endeavour " by your good and blameless
conversation to win those" who would not listen to God's
revealed will: so shall you prove blessings to those around
you ; and bring glory to that God, in whom you trust, and
whom you profess to serve.]

MMCCXXXIII.

THE QUALITY OF ME\'s WORKS DISCOVERED IN THE DAY
OF JUDGMENT.

1 Tim. v. £-!•, 25. Some mens sins are open beforehand, (joiny
before to judgment ; and some men they follow after. Like
wise also the f/ood icorks of some are manifest, beforehand ;
and they that are otherwise cannot be Itid.

AN attention to the context is of the greatest im
portance in explaining the Holy Scriptures : for there
is not any error into which we may not run, if we
overlook the connexion in which every different ex
pression stands. Yet it is possible to err even on
that side : for the inspired writers are not so fettered,
but that they sometimes pass from one subject to
another without any connexion except what existed
in their own minds, and sometimes with an easy,
though not a logical, transition. Many able Com
mentators, through an excessive attention to the
context, would limit the words before us to the ad
mission of persons to the ministerial office, of which
the Apostle is speaking in the foregoing verses. But
I am persuaded, that they ought not to be so limited.
They arise indeed from that subject ; but they carry
the mind beyond it ; and were intended to encourage
Timothy to execute with fidelity the trust reposed in
him : he must " not lay hands suddenly on any, lest
he become a partaker of their sins :" but if, after all
his care, he should be deceived, he shall not be
deemed guilty on that account, since God alone can
see the heart : and the mistakes which are made
respecting the characters of men in this life, shall all
be rectified in the life to come.

522 1 TIMOTHY, V. 24, 25. [2233.

Taking the words in this sense, they will be found
to express the very same idea, and in the very same
connexion, which the same Apostle has suggested in
other places ; to which, in the progress of our sub
ject, we shall have occasion to refer a.

Fully persuaded in my own mind that the words
do ultimately refer to the day of judgment, I shall
proceed,

I. To mark the truths which are here declared—

These relate to all the different works of men ;—
to,

1. Their evil works —

[Many sins are so flagrant, that, as they render a person
manifestly unfit for admission to the ministerial office b, so they
leave no doubt respecting the judgment which will be passed
upon him in the last day. Nor do we include in this number
those only which are of the grosser kind, and which are stamped
with infamy by even the better kind of heathens, (such as for
nication and adultery,) but those also which, though they bring
with them no stigma in the estimation of mankind, are de
cidedly reprobated by the word of God. Amongst the foremost
of these we must mention a worldly spirit, which as decidedly
proves a person to be destitute of true religion as any other sin
whatever: for to serve God and Mammon too is impossible0.
The true disciple of Christ is no more of the world than his
Lord and Master wasd. A disregard of the Gospel too is
another of those sins which will infallibly bring condemnation
upon the soul : for " if judgment begin, as it surely will, at the
house of God, what shall the end be of them that obey not
the Gospel of Gode?" How is it possible that any should
"escape, who neglect so great salvationf?" We might men
tion a variety of other sins, which, though they are accounted

a 1 Cor. iii. 9 — 15. and iv. 2 — 5. In both of these places the
Apostle is speaking of the ministry of the word : in the former, he
refers to the day of judgment as determining the quality of the fruits
produced by it ; and in the latter, as deciding upon his character as
to fidelity in the discharge of his ministerial office. Indeed so inti
mate was the connexion between the ministerial office and the day of
judgment in his mind, that he scarcely ever mentions the one without
referring to the other.

b The reader will observe, that the more limited sense of the words
is not lost sight of, though the more enlarged sense is decidedly pre
ferred.

c Matt. vi. 24. d John xvii. 14, 16.

e 1 Pet. iv. 17. f Heb. ii, 3.

2233. J DISCOVERY OF WORKS AT THE LAST DAY. 523

light and venial by the ungodly world, stamp the character so
clearly and manifestly, that no one who believes the Scriptures
can doubt one moment what the issue of them will be in the
day of judgment*.

But whilst these " go before to judgment," others of a more
secret and dubious nature " follow after." There are many
sins in the heart, which, though harboured and indulged there,
escape the eye of men, and are known to God alone. It is no
uncommon thing for men to stand well both in their own eyes
and in the estimation of others, and yet to be hateful in the
sight of the heart-searching God. Their works may externally
be good, and yet not be perfect before Godh. Men may " have
a name to live, and yet in reality be dead'." They may have
much religion in appearance, and yet " all their religion be
vaink." But it is not till the day of judgment that their real
character will be known : and, when disclosed by God, and
visited with merited displeasure, it will cause the utmost sur.
prise in all who once knew and admired them upon earth1.
Then, if not before, " their sin will find them out."]

2. Their good works—

[Some men are so eminently holy, that no one could hesi
tate to pronounce them fit to be employed in the sacred mini
stry of the Gospel : nor can any one doubt respecting the
safety of their state when they die. It is said of mariners, that,
though the most experienced may sometimes mistake a cloud
for land, the most inexperienced never mistakes land for a
cloud ; there being in the land something which carries its own
evidence along with it. Thus vital godliness, when exhibited
in bright colours, and in an uniform consistent tenour, com
mends itself to all who behold it : it is a light, which needs
nothing else to testify of it, or to set it forth : its own efful
gence is the most convincing evidence of its existence. The
ultimate happiness of those who possess it, is foreseen with an
assured confidence by all who mark its course.

But there are some whose piety, in consequence of the
slenderness of their attainments, or the privacy of their situa
tion, or the insuperable diffidence and reserve of their minds,
is concealed from public view. External circumstances too
may sometimes occasion the light, though real, to be obscured ;
as was the case with those " seven thousand men in Israel,"
who, though unknown to the Prophet Elijah, had never bowed

s I Cor. vi. 9, 10. Gal. v. 19—21.
h 2 Chron. xxv. 2. Luke viii. 14.
' Rev. iii. 1 — 3. k Jam. i. 26.

1 Job xx. o — 7. What language can convey all the pathos that
is implied in that expression, " Whore is he ?"

524 1 TIMOTHY, V. 24, 25. [2233.

their knee to the image of Baal. Indeed, it is of the nature of
true religion to affect secrecy. The sighs, and groans, and
prayers, and tears of the real penitent are poured forth in
secret : and the consciousness of being seen or heard by any
mortal man, would be sufficient to stifle all. The inward
affiance of the soul too is unknown to any but God ; as indeed
are also all the sublimest workings of the affections towards
God. None but " He who searches the heart and tries the
reins" can discern that entireness of heart which constitutes a
man " an Israelite indeed, in whom there is no guile." But
God does see, yea, and mark also, those more secret and refined
exercises of the soul, which are hid from all besides. It is not
for those only who speak often one to another that God records
his approbation in the book of his remembrance, but for those
also who in modest silence " think upon his name"1 :" and
though those thoughts were altogether hidden from their
earthly friends, he will bring them forth at the last day as
evidences in favour of those who fostered them in their bosoms,
and will recompense them with testimonies of his warmest
approbation". " The hidden man of the heart" is that which
constitutes our brightest ornament in this world0, and which
most insures his plaudit in the world to come.]

Such being the truths contained in our text, we
go on,

II. To deduce from them some important observa
tions —

In the view of the future judgment,

1. We should diligently acquaint ourselves with
God's rule of judgment —

[The written word of God is the rule of our conduct :
and it is that also by which we shall be tried in the last day.
We are told, that " in that day, when the judgment is set,
the books shall be openedp," for the express purpose " that
all maybe judged out of them;" and though there maybe
various other books, as the book of providence, the book of
conscience, and the book of life, yet we are sure that the book
of the Scriptures must be one. Now that book changeth not,
nor accommodates itself to the wishes of any : and it is in vain
for us to complain of it as too strict, or to say respecting any
thing in it, " This is an hard saying; who can hear it ?" It is
in vain to reduce its demands to any standard of our own.
Whatever we or the whole world may say, God's requirements

m Mai. iii. 16. n Rev. xiv. 13. " Their works do follow them."
0 1 Pet. iii. 4. P Dan. vii. 10. Rev. xx. 12.

2233.1 DISCOVERY OF WORKS AT THE LAST DAY.

will be the same, and his judgment will be in perfect corre
spondence with them. We should not therefore be inquiring,
What the opinions of men are in relation to these things, but
What God speaks in his word. We should study that word
with care: we should bring ourselves to it as a touchstone «
we should pray over it, with an earnest desire to understand
its true import, and with a full determination of heart, through
o-race, to follow it in every particular. We should beg of God
to " write his law in our hearts," and to " cast our souls, as it
were, into the very mould of his Gospel:" for, when " truth
exists in our inward parts," we need not fear but that the
Lord, the righteous Judge, will confer upon us a crown c
righteousness in the great day of his appearing1.']

2. We should contentedly refer ourselves to his

judgment—

[Let our conduct be ever so pure, and ever so wise, it will
not be possible for us to escape the reproaches of an ungodly
world Even those who profess godliness are not always candi
in their judgment: on the contrary, they are very apt to put
an unkind construction on the conduct of others, especially
when it militates in any degree against their wishes or interests
Who would have thought that even the Apostle Paul should
be traduced as a time-serving man, whose views, and aims, and
habits, were altogether carnal? Yet thus was he judged ever
by many who professed a great zeal for religion". Who then
can hope to escape the censures of men? \Vho can hope so
to walk as never to be misrepresented by those who see his
actions only, but are unacquainted with his motives and prin
ciples? It may be that even the heaviest charges may be
brought against us without any foundation; and that we may
be persecuted, as David was by Saul, with unrelenting fury,
when our conduct has been as discreet and blameless as the
most consummate piety could inspire. Well, if such be our
lot, let it not weigh too heavily on our minds: let us say with
Paul, " It is a small matter with me to be judged of man s
iudo-ment;" for God will, ere long, « bring to light the hidden
{hings of darkness, and make manifest the counsels of the
heart- and then shall every man" who has deserved it _have
praise of God V The expression here in the original is re
markable; " It is a small matter to be judged of man's <%.
Man has his day: but God has his also And mans day
consists of but alew hours: but God's shall endure .for ever.
Therefore we may well commit our cause to God without
anxiety, and wait with patience the time of his coming, when

Q Johniii.21.
. 2 Cor. x. 2.

526 1 TIMOTHY, V. 24, 25. [2233.

" he will bring forth our righteousness as the light, and our
judgment as the noon-day."]

3. We should however be jealous over ourselves
with a godly jealousy—

[As our conduct may be misrepresented by others, so
may it also be misjudged by ourselves. Self-love is very apt
to blind us, and to make us form a favourable opinion of our
selves, when we are in reality widely deviating from the path
of duty. How little did the Apostles imagine that they were
actuated by a sinful principle, when they would have called
fire from heaven to consume a Samaritan village ! They gave
themselves credit for a holy zeal, whilst they were altogether
under the influence of pride and revenge. And what our
blessed Lord said to them, is but too applicable on many
occasions to ourselves, " Ye know not what spirit ye are of."
We should bear in mind that we are partial judges in every
thing that relates to ourselves ; and that excessive confidence
of our own innocence is replete with danger, not only as
preventing a careful self-examination, but as creating in us an
unhallowed boldness before God: for " not he that com-
mendeth himself shall be ultimately approved, but he whom
the Lord commendethV The Apostle Paul himself, though
he was unconscious of any thing amiss within him, would not
venture too confidently to assert his innocence; but com
mended himself to the judgment of the heart-searching God:
" I know nothing by myself," says he ; " yet am I not hereby
justified: but he that judgeth me is the Lordx." Thus we
also should cultivate within ourselves a holy fear, lest some
hidden " evils, which went not before to judgment, should
follow after," and " find us out," when they can neither be
rectified nor forgiven. There is " a fire that shall try our
every work :" and that only shall be approved which stands
the test of that day^.]

4. We should act to God in all that we do —

[It is in vain to act to man, or to seek the applause of
man: for his judgment, whether favourable or unfavourable,
will not affect our future state: the judgment of the whole
world will not influence our Judge: he will "judge righteous
judgment ;" and either acquit or condemn, according as we are
found conformed to him in holiness, or destitute of his blessed
image. Man's rule of duty is so defective, that we shall
greatly err, if we satisfy ourselves with that : yea, it is in the
most essential matters so erroneous, that " if we seek to please
men, we cannot be the servants of Jesus Christ2." Our great

u 2 Cor. x. 18. x 1 Cor. iv. 4.

y 1 Cor. iii. 13—15. z Gal. i. 10.

2234.] THE GOSPEL PRODUCTIVE OF GOOD WORKS. 527

object must be, to approve ourselves to God; and then we
need not be much concerned whether our actions be followed
by an " evil or good report" from the partial judges that are
around us. I mean not by this that we should be inattentive
to the opinions of men, or that we should disregard their
censures : for, as far as we possibly can, " we should provide
things honest in the sight of all men :" but it is God's word
only that we should take as the rule of our conduct, and him
alone whom we should strive to please : and, if men be not
satisfied with us for serving God according to his written word,
we must be content to suffer obloquy from them, and deter
mine to " obey God rather than man." However we may be
"judged according to men in the flesh," we need fear nothing,
if " we live according to God in the spirit3." We shall
" enjoy the testimony of a good conscience," as Hezekiah didb,
" and have confidence before God now, and not be ashamed
before him at his coming0."]

a 1 Pet. iv. 6. b 2 Cor. i. 12. 2 Kings xx. 3.

c 1 John ii. 28. and iii. 19—21.

MMCCXXXIV.

THE GOSPEL PRODUCTIVE OF GOOD WORKS.

1 Tim. vi. 3. The doctrine which is according to godliness.

THE objections which men urge against the doc
trines of the Gospel, originate for the most part in
their aversion to its precepts. The restraint which
it imposes on their actions is irksome to them. They
wish to follow the impulse of their passions, or the
dictates of self-interest : and when they are checked
in their progress, they complain, that the path marked
out for them is too strait, and the yoke which we
would put upon them is too heavy.

St. Paul is giving directions for the conduct of
masters and servants towards each other : but, how
ever " wholesome his words" were, he foresaw that
some would "not consent to" them, notwithstanding
they were " the words of Christ himself," and in per
fect unison with the Gospel, which was, in that, as
well as in every other respect, " a doctrine according
to godliness." He then proceeds to animadvert upon
such characters, and to shew, that their dislike to the

528 I TIMOTHY, VI. 3. [2234.

injunctions given them was owing only to their own
pride, and ignorance, and love of sin.

The expression contained in the text is peculiarly
worthy of our attention. It gives a just, and very
important view of the Gospel ; to illustrate and con
firm which is the intent of this discourse.

In order to prove that the Gospel is indeed "a
doctrine according to godliness," let us consult,
I. Its doctrines—

We might, if our time would admit of it, illustrate
this in every one of the doctrines of our holy religion.
But we shall confine ourselves to,

1. The representations which it gives us of God —

[The systems of religion which obtained among the
heathen, were calculated rather to promote, than to repress,
iniquity: for even their gods themselves, according to their
own representation of them, were monsters of iniquity. But
our God is holy and just; so holy, that he cannot look upon
sin without the utmost abhorrence of ita; and so just, that he
will never suffer it to pass unpunished15.

If indeed these were his only attributes, men might sit down
in despair, and take their fill of sin, because they would have
no encouragement to depart from it. But " there is mercy
also with him, that he may be feared;" yea, so " rich is he in
mercy," that " none shall ever seek his face in vain."

How must the contemplation of such perfections tend to
deter men from the commission of evil, and to foster in them
every holy sentiment and desire !]

2. The means which it prescribes for our reconci
liation with him—

[The leading feature of the Gospel is, that it proclaims
pardon to penitent sinners, through the blood and righteousness
of the Lord Jesus Christ.

Let any one reflect on this stupendous mystery, the incar
nation and death of the Son of God ; let him consider, that
no less a sacrifice than that made by our incarnate God was
sufficient to atone for sin ; and will he then be willing to incur
all the penalties of sin, and to bear them in his own person ?
Will not the tears and agonies of an expiring Saviour compel
him to exclaim, " If such things were done in the green tree,
what shall be done in the dry ? " and will not the love of Christ
in submitting to such an ignominious death, on purpose that

a Hab. i. 13. b Exod. xxxiv. 7.

2234.1 THE GOSPEL PRODUCTIVE OF GOOD WORKS.

he might redeem him from iniquity, have any influence on his
mind ? Will he readily trample on the blood that was shed
for him, and crucify his Lord afresh by continuing in sin ?]

Let us prosecute the same inquiry, in relation to,
II. Its precepts-
View the precepts relating to God and our neigh
bour—

[The two great commandments of the law are confirmed
and ratified by the Gospel, " Thou shall love the Lord tin-
God with all thy heart, and thy neighbour as thyself." Now
can any man love God, and not endeavour to do his will ?
Or, if he make his own self-love the rule and measure' of his
love to others, can he willingly injure them in any thing, or
forbear to do them good ? Would not an unfeigned love to
these commands lay the axe to the root of all sin, and trans
form men into the very image of their God ?]

View the directions which it gives for self-govern
ment—

[The Gospel does not regulate the actions only, but the
heart: it extends its dominion over all the most secret motives
and inclinations ; and requires every thought to be brought
into captivity to the obedience of Christ. It makes no allow
ance for temptations, as though they extenuated the guilt of
sin, or were an excuse for the commission of iniquity ; but
teaches us to '' heap coals of lire on the head of an enemv" by
acts of kindness, and " not to be overcome of evil, but to over
come evil with good." It tolerates no kind or degree of sin,
but enjoins us to " cleanse ourselves from all lilthiness both of
flesh and spirit, and to perfect holiness in the fear of God."
It requires us to " be holy as God himself is holy," and " per
fect, even as our Father which is in heaven is perfect."

Can any one that considers these precepts, doubt what is
the nature and tendency of the Gospel ?]

Let us examine further,
III. Its examples —

It calls us to an imitation of,
1. Our blessed Lord—

[He was virtue itself embodied. Neither friends nor
enemies could ever find in him the smallest spot or blemish.
Under circumstances the most trying that can be imagined,
he preserved the same serenity of mind, the same meek and
heavenly disposition. While lie was suffering the most in
jurious treatment, he was like a lamb led to the slaughter:

VOL. XVIII. M M

530 1 TIMOTHY, VI. 3. [2234.

and in the very agonies of death, he prayed for nothing but
blessings on the head of his cruel murderers. Now we are
told, that in all this " he set us an example, that we should
follow his steps :" and that all his followers must " walk even
as he walked."]

2. His holy Apostles—

[These were far inferior indeed to their Divine Master ;
yet were they bright patterns of every thing that was excellent
and praise-worthy. As being men of like passions with us,
they manifested on some occasions their infirmities : and, in
these instances, they are warnings to us, and not examples.
But, for the most part, they conducted themselves in a way
that excites our highest admiration. And though on account
of their defects we cannot follow them in every thing, yet
we are called on the whole to tread in their steps, and to
" be followers of them, as they were of Christ."

Are not these sufficient proofs of the holy tendency of the
Gospel ?]

INFER —

1. How little reason is there for objecting to the
Gospel as unfriendly to morality !

[Men ground this objection upon the doctrine of our
being " justified by faith only, without the works of the law."
But if they would consider that that faith is always preceded
by repentance, and followed by obedience, they would see that
there was no foundation at all for their objection. If we said
that people might live and die in an impenitent and disobedient
state, and yet be saved by their faith, then there were good
reason to condemn the Gospel which we preach : but while
we maintain the character of God as it is exhibited in the
Gospel, together with the obligation of its precepts, and the
purity of its examples, no man need to tremble for the ark of
God. A roof is not the less necessary to a house, because it
is not to be laid as a foundation : nor are works less necessary,
because they cannot justify us before God. Let them but
stand in their proper place, and they are as necessary as faith
itself.]

2. How deluded are they who hold the truth in
unrighteousness !

[There doubtless are many who profess to believe in
Christ, while yet by their works they utterly deny him.
There was one of this description even in the family of Christ
himself. But will the faith which they exercise be sufficient
to save them ? No : their faith is dead, being alone : it is no
better than the faith of devils : nor will it be productive of any

223.5.] GODLINESS WITH CONTENTMENT. 531

benefit to their souls: yea rather, inasmuch as it argued light
and knowledge, it will only enhance their guilt, and aggravate
their condemnation. Let those who are not occupied in a
careful imitation of their Lord, and an unreserved obedience
to his will, know assuredly, that if, on the one hand, he that
believeth shall be saved, so, on the other hand, " the unright
eous shall not inherit the kingdom of heaven."]

3. How great are the obligations of God's people
to walk circumspectly !

[The world will judge of the Gospel, not so much by
what they hear, as by what they see. Now, though they
have no right to act thus, we should be careful not to lay
a stumbling-block before them. We should endeavour rather
to make a good impression on their minds, and to give them
no occasion from our conduct to speak evil of the truth itself.
We should shew them by our lives, that their fears respecting
the licentious tendency of the Gospel are groundless. By
walking as it becometh saints, we should put to silence their
ignorant objections, and constrain them to confess, that, how
ever the Gospel may be dishonoured by its friends, or calum
niated by its enemies, it is indeed a doctrine according to
godliness.]

MMCCXXXV.

GODLINESS WITH CONTENTMENT.

1 Tim. vi. 6. Godliness with contentment is great gain.

TO the great dishonour of Christianity, there are
many professors, and even preachers of it, who arc-
more intent on promoting their own temporal in
terests, or the interests of their party, than on ad
vancing practical religion in the world. Of such
persons St. Paul is speaking in the context : and he
enjoins Timothy to withdraw himself from them, as
from persons who disgraced the Christian name, by
giving reason to people to conclude, that " they sup
posed gain to be godliness." In opposition to such
characters, the Apostle reverses that which he had
stated as their opinion ; and declares, that though
gain was not godliness, godliness was gain, yea, and
"great gain," if it were joined "with contentment."

In vindication of this sentiment, we shall shew,

M M 2

SS2 1 TIMOTHY, VI. 6. [22*35.

I. What we are to understand by " godliness "-
The frame of mind which we may conceive the

angels to enjoy, would be by no means suited to our
state : we are sinners, redeemed sinners ; and there
fore " godliness " must include such a frame of mind
as becomes persons in our condition. In this view,
it implies,

1. An affiance in God through Christ—

[This is the foundation of all true religion. Whatever
a man may possess without this, he has not one particle of
real godliness. If we could suppose him to be as just and
honest, as kind and amiable, yea, as devout and fervent, as
ever man was, still, if he had not the heart of a sinner, of
a sinner justly condemned, and delivered from condemnation
solely by the blood of Christ, he would be utterly destitute of
true religion — ]

2. A devotedness to God in Christ—

[This must spring from the former : for though faith and
practice differ from each other, as much as the root of a tree
does from the fruit it bears, yet we must by no means separate
them, since they are equally essential to real godliness. A re
formation of the external conduct, or a partial surrender of
the heart to God, will not suffice : if we would be approved
by God, we must have " our whole selves, body, soul, and

spirit, sanctified" to his service And as Christ is the

only mediator through whom we approach to God, so must
Christ, that is, God in Christ, be our only Lord and Go
vernor.]

When we have just views of the nature of god
liness, we shall see,

II. Its connexion with contentment-
Such godliness as has been described must bring

contentment along with it, since all who possess it
must feel,

1. A consciousness that they deserve the miseries
of hell-

[No person can have an entire affiance in God through
Christ, till he have felt his desert of God's wrath and indigna
tion. And can such a person be discontented with any lot
that may be assigned him ? Must he not, even in the most
afflicted situation, say, " Shall a living man complain, a man
for the punishment of his sins?" Will he not call every

2235.] GODLINESS WITH CONTENTMENT. ,538

affliction light, yea, lightness itself, in comparison of the misery
he deserves ? Will he not, under the pressure of the heaviest
calamities, thank God that he is not in hell ?]

2. A sense of infinite obligation to God for mer
cies received—

[One who has within him the constituents of real godli
ness, must see himself to be infinitely indebted to God for the
gift of his dear Son, for the knowledge of salvation by him,
and for the prospect of everlasting glory. His sense of these
mercies cannot but be heightened also by the consideration,
that they were never once offered to the fallen angels, nor
accepted by the great majority of those to whom they have
been offered. Can such an one repine that he has a less
measure of health, or riches, or temporal conveniences than
others, when he is so far exalted above them in things of
infinitely greater moment?]

3. A willingness to be conformed to the image of
Christ—

[Xo true disciple of Christ expects or wishes to be in a
state different from that which his Lord and Master expe
rienced when on earth. Hut what was the condition of Jesus
in the world? Did he live in ease and affluence and honour?
No; " he was despised and rejected of men, a man of sorrows
and acquainted with grief." He subsisted oftentimes on the
benevolence of his friends and followers; and often had not so
much as " a place where to lay his head.'' Who that reflects
on this, will murmur at his lot, even though nothing but
poverty and persecution should await him ? Will he not
cheek the first risings of discontent with this obvious reflec
tion, " The disciple cannot be above his Lord: it is sufficient
for the disciple that he be as his Lord?"]

The connexion of godliness with contentment
being thus plain, let us consider,

III. The advantage of it as so connected—

St. Paul tells us, that " godliness is profitable unto
all things, having the promise of the life that now is,
and of that which is to come." Let us view it then,

1. In reference to this life—

[Money has obtained the exclusive title of " gain:" but
godliness has an incomparably greater right to that appellation.
There are three principal ends for which money is considered
as valuable ; namely, to provide present gratifications, to secure
against future troubles, and to benefit our children or dependents.

1 TIMOTHY, VI. a [2235.

But in these respects it cannot for one moment stand in
competition with godliness, — that godliness I mean which
is connected with contentment. Suppose money to afford
ever such high gratifications, (though it is very much over
rated by the generality,) will not pardon of sin, peace of
conscience, and the enjoyment of the Divine presence, far
outweigh them all? Suppose money to afford effectual relief
in trouble, (though it cannot assuage our pain either of mind
or body,) what consolations can it afford equal to those which
result from godliness and contentment ? The utmost that
money can do, is to procure some outward relief; whereas
the piety above described will convert every cross into a com
fort, and every trouble into a fountain of joy. We are ready
to acknowledge that money has its uses, and very important
uses too, in reference to our children or dependents, (though
it not unfrequently is a curse to them rather than a benefit,)
yet even in this view is it far inferior to religion : for the godly
and contented man will instruct his children and dependents
in those principles which he has found so beneficial to himself:
and who can duly estimate the benefit of such instructions,
confirmed and enforced by such an example ? Who can value
sufficiently the intercessions of such a friend? Suppose a
dying man to address his surviving relatives, ' I have not
wealth laid up for you in my coffers, but I have thousands of
prayers treasured up for you in heaven, which, I trust, will
come down in blessings on your heads, when I lie mouldering
in the dust: I have engaged my God to be the Husband of
the widow, and the Father of the fatherless; yes, my deal-
wife and children, I have entreated him to take care of you ;
and I believe that my prayers have not gone forth in vain :'
I say, such a legacy would be far better than thousands of
silver and gold.

Thus in every view for which money is coveted, godliness
with contentment is a richer portion.]

2. In reference to the world to come—

[The blindest worldling in the universe is not foolish
enough to think that " riches will profit him in the day of
wrath." In the words following the text this point is esta
blished beyond all contradiction ; " For we brought nothing
into this world, and it is certain that we can carry nothing
out." Here therefore all competition ceases; and "gain"
must be confessed to belong exclusively to the godly and
contented mind.]

ADDRESS—

1. Those who boast of contentment, while they
are destitute of godliness —

2236. J LOVE OF MONEY. Oo5

[That persons may feel contentment while enjoying all
that they can wish, \ve readily acknowledge. But we have
riot real contentment, unless we could be contented with any
change of circumstances which God might see fit to appoint.
Nor indeed can this fruit spring from any thing but real god
liness. Therefore the complacency which many take in their
own fancied contentment, while they are uninfluenced by vital
godliness, is a delusion, which, if not rectified in time, will
issue in the most fearful disappointment and misery.]

2. Those who profess godliness, but manifest a
worldly or discontented spirit —

[The tree must be judged of by its fruits. In vain are
the highest pretensions to Christian experience, if we be not
dead to the world, and resigned to the will of God. O brethren,
how many professors of godliness have, " through a desire to
be richa, fallen into snares and temptations, and into foolish
and hurtful lusts, which have drowned them in destruction
and perdition!" Remember, that '' the love of money is the
root of all evil, which while some have coveted after, they
have pierced themselves through with many sorrows." But
thou man of God, flee these things, and seek rather to be
" rich towards God."]

3. Those who profess both godliness and content
ment—

[Know, that you have a richer portion than crowns or
kingdoms. You never can have occasion to envy any man.
Only seek to grow in these divine graces, (jive yourselves
up wholly to God; and " having food and raiment, be there
with content1'." Godliness is " durable riches;" and one grain
of contentment is worth a talent of gold. Let it appear,
beloved, that you live under a full persuasion of these things ;
and that your ardour in pursuit of heaven is accompanied
with a proportionable indifference about the things of time
and sense.]

a ftov\i>)Jitvni ir\ov7t~ii', vcr. 9 — 11. b vcr. 8.

MMCCXXXVI.

LOVE OF MONEY.

1 Tim. vi. 9, 10. They that will be rich fall into temptation
and a snare, and into many foolish and hurtful lusts, which
drown men in destruction and perdition. For the love of
money is the root of all evil : which while some coveted after,
they have erred from the faith, and pierced themselves
through u'ith many sorrows.

536 1 TIMOTHY, VI. 9, 10. [2236.

THERE is one general sentiment in the world,
that riches will contribute greatly to our happiness,
and that it is our wisdom to make use of all our time
and talents in the acquisition of wealth. But widely
different from this was the advice of the Apostle Paul,
who tells us, that " having food and raiment, we
should be therewith content3:" and that the very
disposition so universally cherished and inculcated in
the world, " the love of money," " is the root of all
evil."

In speaking of the love of money, we will,
I. Contemplate it as a " root "-

Verily, as a root, it is very widely spread and
deeply fixed in the heart of man ; and richly does it
deserve the character given of it in my text. For
it is,

1. A base principle —

[There is no intrinsic worth in money, nor any thing that
should make it in any respect an object of our regard. The
man that possesses most of it has no advantage from it beyond
" the beholding it with his eyesV It is well compared to
" thick clay" adhering to the feet of a man engaged in a race ;
and which serves only to impede his way, and to endanger his
success0. How unworthy it is of the affections of a rational
and immortal being, may be seen by the contempt poured upon
it by our blessed Lord ; who, when he came into the world,
was born in a stable ; and when he lived in the world, " had
not a place where to lay his head."]

2. A vitiating principle —

[There is not a faculty of the soul which the love of
money will not debase. It will pervert the judgment ; so that
we shall not be able to see our way, where a disinterested

person would find no difficulty whatever It will blind

the conscience ; so that, under its influence, we shall put evil

for good, and mistake darkness for light -It will also

harden the heart, and despoil it of all the finer feelings of
compassion and love — — — ]

3. A domineering principle —

[No better principle can find scope for operation where
this prevails. It will swallow up every other, and govern with

a ver. 8. b Eccl. v. 10, 11. c Hab. ii. «.

2236.] LOVE OF MONEY. 5J7

unbounded sway. In fact, so completely will it occupy the
soul, as to make all its faculties subservient to the acquisition
of gain —

4. A damning principle—

[I am aware that I speak strongly. But would you have
me withhold this awful truth ? Would it not be crueltv to
you to conceal this, or to soften it, when an inspired Apostle
warns you, that this principle " drowns men in destruction and
perdition?" Only let it be remembered, that " covetousness
is idolatry1' ;" and it will be seen at once, that the Apostle's re
presentation is fully justified — —Millions upon millions,
it is to be feared, are at this very instant bewailing its fatal
influence in hell — — ]

In confirmation of this, let us,
II. Examine its fruit-
See what it brings forth,

1. In the world at large—

[What falsehood, in every species of commercial dealing!
What injustice, wherever it exists on the side of power! What
crueltv, in enforcing claims, and satisfying its demands! Who
does not crv out against his neighbour on account either of
oppression or fraud ? But what shall I say of thefts, and rob
beries, and murders? Verily, notwithstanding the vigilance of
magistrates, and the terror of legal penalties, these things exist
to a vast extent. What, then, would the state of the world be,
if those restraints were removed? —

2. In the religious world in particular —

[Let but " the cares of this world, and the deceitfulness
of riches," be suffered to grow up in the soul, and they will
soon " choke all the good seed that has been sown in it," and
render it unfruitful0. How many, through its malignant in
fluence, have erred from the faith, and pierced themselves
through with many sorrows! Unhappy Judas! What "a
pillar of salt" art thou ! an everlasting monument of the
misery entailed by this fatal principle ! Ananias, thou hadst
better prospects: thou appearedst superior to these base feel
ings: but thou hadst not gained the victory: and thou thyself
didst fall a victim to this accursed lust. And thou, Demas,
thou of whom even St. Paul did entertain so high an opinion
as repeatedly to rank thee with the Evangelist St. Luke; what
became of thee at last, through thy love of money ? " Demas
hath forsaken us, having loved this present evil world ; and is

i Col. iii. .">. v Matt. \iii. !>•_>.

538 1 TIMOTHY, VI. 9, 10. [2236.

gone to Thessalonica," a trading city, where he may find
ample scope for indulging his predominant propensity. And,
no doubt, multitudes of professing people, who have not thus
openly made shipwreck of their faith, have, by their inordinate
anxiety about their worldly interests, destroyed all the comfort
of their souls; and, if they have been saved at all, " have been
saved only so as by firef."

And here let me guard you against a common mistake.
When it is said, " They that will be rich fall into temptation
and a snare," and so on, it is supposed to refer to those only
who are determined to be rich at all events. But this is not
the meaning of the passage : the utmost that it means is,
" they that are willing and desirous to be richg:" for the
desire, harboured in the soul, is amply sufficient to draw after
it all the bitter consequences which are here said to result
from it. We see this in the rich young man, who turned his
back upon the Lord rather than renounce his wealth11: and
St. Peter has associated, what will be ever found inseparable,
" Covetous practices, and cursed children1"]

Do you ASK, How shall I counteract in my soul this
sad propensity ? I ANSWER,

1 . Think how little the riches of this world can do
for you —

[Beyond " food and raiment," what can you possess?
Your food may be of a more luxurious kind ; but, after a time,
you will not enjoy it more than the labourer his homely pro
vision. And your vestments may administer more to pride,
but will not really answer the end better than clothing of a
coarser texture. Believe it, brethren, the rich have very little,
if any, advantage of the poor. Thousands of servants may see
clearly enough that they have even a happier lot than their
employers : and those who have amassed wealth to ever so
great an extent, will, for the most part, be constrained to ac
knowledge, that they have rather accumulated troubles, than
acquired ease. They are not the happiest ivho have the largest
means of indulgence, but they who have the fewest cares. Let
this be well settled in your minds, and the principle we have
been speaking of will be divested of its baneful influence upon
your souls.]

2. Think what infinitely better riches are offered
you in the Gospel-
fin Christ there are " unsearchable riches ;" and all for

you, if only you believe in him. Oh ! how rich is the soul that

f 1 Cor. iii. 15. s flov\6fjt.evoi.

11 Matt. xix. 22. ' 2 Pet. ii. 14.

2237.] PRACTICAL PIETY ENFORCED. 539

has peace with God ! how rich the soul that has all the glory
and felicity of heaven! Yet " is it all yours, if ye are Christ's.*"
In your desires after these riches, you cannot be too enlarged.
You may " covet as earnestly as you will these gifts :" nor will
this principle ever operate, but* for the production of good;
good in yourselves, and good to all around you. Nothing but
joy will ever result from this : the fruit of this will be joy in
time, and glory in eternity. Get this principle rooted in the
soul, and all the riches of this world will be as the dust upon
the balance, yea, lighter than vanity itself.]

MMCCXXXVII.

PRACTICAL PIETY ENFORCED.

1 Tim. vi. 11. Thou, O man of God, Jlee these things; and
follow after righteousness, godliness, faith, love, patience,
meekness.

NEVER can we lay too great a stress on the prac
tical duties of Christianity, provided we keep them
in their proper place, and perform them not for the
purpose of making them a justifying righteousness
before God, but of evincing the sincerity of our faith
in Christ, and the truth of our love to him. The
things of this world always stand, as it were, in com
petition with him ; and the carnal man gives to them
a decided and habitual preference. It is in vain that
men are told how unsatisfying and transient a portion
the world is, or what evils the love of it will entail
upon us. The ungodly will affect riches as a source
of happiness, and will pursue them as their chief
good : but the true Christian must not do so : " Thou,
(3 man of God, whoever thou art, thou must flee these
things," and " follow after the things which will
make for thy eternal peace." There is in this ex
hortation a peculiarity worthy of our attention : and,
that I may present it to you in its just view, I will
point out,
I. The duties here inculcated—

They are two : the avoiding of evil, and the cul
tivating of good. Let us mark,

1 . The evils to be avoided —

510 1 TIMOTHY, VI. 11. [2237.

[An inordinate desire of wealth, and an eager pursuit of
it, are unworthy of the Christian character. Contentment is
that rather which becomes him: for, in truth, it is but little
that a man needs in this world, The richest man in the uni
verse, what has he beyond "food and raiment?" That his food
is more delicate, and his raiment more splendid, is of very
small importance : the more homely comforts of the poor are
as acceptable to them, as the luxuries of the rich to them.
Habit soon familiarizes the mind to the situation in which we
are placed; and equally reduces the zest with which abun
dance is enjoyed, and the pain with which penury, if not too
oppressive, is sustained. Under a conviction of this, the
Christian maintains a holy superiority to the world and all its
vanities ; and learns, " in whatsoever state he is, therewith to
be content3."]

2. The graces to be cultivated —

[Here is a chain of graces, no link of which should be
broken. " Righteousness" should pre-eminently characterize
a child of God. There should be in us no disposition to
encroach upon the rights of others ; but a firm determination
of mind to do unto all men as we, in a change of circumstances,
would have them do unto us. But with this must be blended
" godliness ;" for, if we are to render unto man his due, so must
we also unto God; giving to him our heart) and exercising
continually those holy affections towards him, which insure
the entire affiance of our souls, and the unreserved obedience
of our lives. By the term " faith" we may understand either
that belief in Christ, which is its general import ; or a " fide
lity" in executing whatever can be justly expected of us. In
both points of view, it is a most important grace : for, in the
former sense, it is that which interests us in the Lord Jesus,
and in all that he has done, or is doing, for us ; and, in the
latter sense, it is that whereby alone we can approve the sin
cerity of our faith and love. To these must " love" also be
added: for, what is a Christian without love? Let him know
all that man can know, and do all that man can do, and suffer
all that man can suffer, and " without love, he is no better than
sounding brass or a tinkling cymbal." Together with these
active graces, we must possess also such as are passive: we
must exercise self-government, under all the circumstances
that may occur; " possessing our souls in patience," under all
the trials of life : and " shewing all meekness unto all men,"
however perverse they may be in their spirit, or however they
may endeavour to irritate and inflame us. These graces are
absolutely indispensable to the Christian character ; and whilst

a Phil. iv. 1 1

2237. J PRACTICAL PIETY ENFORCED. 5H

we " flee" the foregoing evils, we must " follow after" these,
without exception or intermission.]

But to feel the force of the Apostle's exhortation
in reference to these duties, \ve must consider,
II. Their mutual influence and relation to each
other—

" The love of money " will altogether despoil the
soul of these graces —

[Only let self-interest get an ascendant over us, and \ve
shall no longer listen to the claims of justice : there will be a
bias upon our minds, that will affect, not our actions onlv, but
our very judgment : we shall Iran to self in all our decisions;
and shall be led to infringe upon the rights of others, almost
without a consciousness or suspicion that we are going beyond
the bounds of justice and cquitv.

As for " godliness," it is impossible that that should flourish,
where such noxious weeds, as the love of monev generates, are
suffered to grow. Truly that accursed evil will eat out every
thing that is good. It is called " the root of all evil:" and it
well deserves that character; for to serve God and Mammon
too is absolutely impossible : whichever we adhere to, we must.
of necessity, renounce the other.

The graces too of " faith and love," what scope have they
for exercise in a heart imbued with selfishness ? Darkness is
not more opposed to light, than this evil is to those divine
principles: nor can any person under its malignant influence
follow, or even discern, the path which those sublime feelings
would prescribe.

As for " patience and meekness," we must not look for them
in a mind debased with the love of filthy lucre. Whenever
the favourite disposition of the- heart is thwarted, impatience
will evince itself in no questionable shape, and irritabilitv
break forth, both in word and act.

In proof of these assertions, we need only survey the spirit
of rival nations, when their interests are thought to clash : or
we may look at kindred societies in our own country; or at
individuals that are engaged in the same profession ; or even at
members of the same family, whenever their pecuniary interests
have been at stake. I speak not too strongly, if 1 say, that
discord is almost the invariable fruit of conflicting interests;
and that, in proportion as the love of money reigns in any
bosom, the graces, of which we have spoken, are weakened
and dispelled.]

On the other hand, the exercise of these graces in
the soul will keep down that hateful lust which we
have }>e( n contemplating—

542 i TIMOTHY, VI. 11. [2237.

[It is manifest that the high principles of righteousness
and godliness, of faith and love, of patience and meekness,
will give to the soul an elevation above the low, degrading, and
debasing feelings of selfishness. They give to the mind a far
different cast: they open to it sublimer views; they inspire it
with nobler sentiments; they furnish it with a more exalted
employment. Suppose an angel to be sojourning on earth;
what a contempt would he feel for wealth, and what a pity for
all who are fascinated by its allurements ! So, in proportion
as the grace of God operates in our souls, " the lust of the
flesh, the lust of the eye, and the pride of life," will be held
as objects worthy only to be despised and shunned.]

ADDRESS—

1. The man of this world—

[What clearer proof can you have of the vanity of wealth,
than by viewing the disorders which the love of it produces
through the whole world ? Truly, the coveting after money
is incompatible with real happiness, and has been the means
of piercing the souls of men with many sorrows. Let me,
then, entreat you to " flee these things." Flee not only from
the inordinate pursuit of wealth, but even from the secret love
of it in your hearts. You should have higher objects in view,
even the attainment of the Divine image, and the ultimate
possession of the heavenly glory. Flee, then, from those
things, and follow after these with your whole hearts.]

2. The true Christian-

[What a name is this by which you are here called — " a
man of God !" Doubtless, in the first instance, it designates
rather those who are in the office of the ministry : but as all
saints are children of God, they may with propriety be ad
dressed by the term that is here used. Consider, then, " thou
man of God," what line of conduct befits thy character. Surely
thou shouldest be " as a city set on a hill:" thou shouldest be
as " a light in a dark world." Oh ! see to it that thou " walk
worthy of thy high calling," and " worthy also of Him that
hath called thee." Let no earthly lusts debase thy soul. Live
to God : live for God : live as those who are born from above,
and as those " whose treasure is in heaven." Especially culti
vate the graces that are here commended to your pursuit ; and
" let all who see you, acknowledge you as the seed whom the
Lord hath blessed."]

2238. J THE GOOD FIGHT OF FAITH. 543

MMCCXXXVIII.

THE GOOD FIGHT OF FAITH.

1 Tim. vi. 12. Fight the good fight of faith, lay hold on
eternal life.

THE Apostle Paul, being particularly conversant
with the cities of Greece, and writing many of his
epistles to Churches which he had established in
that country, frequently alluded to the games which
were there celebrated, taking from them metaphors
whereby to illustrate the blessed truths of the Gospel.
The public exhibitions of running, wrestling, fighting,
formed the chief scenes of amusement to that peo
ple : those actions therefore being familiar to their
minds, the terms by which they were commonly de
signated were well calculated to convey to them a
full and comprehensive view of the different duties
which they were called to perform. Indeed this is
the great use of metaphors : they bring to the mind
a vast accumulation of ideas under one single term ;
and serve at once, in a very peculiar manner, to in
struct and edify the soul. The exhortation here
given to Timothy is of this character. At the games,
the prize for which the people contended was held
forth to view : in allusion to which, the Apostle says,
" Fight the good fight of faith ; lay hold on eternal
life." The words indeed which are here used by
St. Paul are not quite so definite as those which are
used in our translation. If the English language
admitted of it, they would be better translated,
" Contend the good contest of faith." The substance
of them, however, may be considered by us under
these two heads : Maintain the Christian's contest :
Secure the Christian's prize.

I. Maintain the Christian's contest—

The life of a Christian is a life of faith—

[The God whom he serves is invisible to mortal eyes;
" being one whom no man hath seen, or can see." Nor has

544 1 TIMOTHY, VI. 12. [2238.

the Saviour, whom he loves, ever been revealed to his organs
of sense. It is by faith alone that he apprehends both the
Father and the Son; deriving from their love all his motives
to action, and from their power all his ability to act. It was
thus that St. Paul lived : " The life which I now live in the
flesh," says he, " I live by the faith of the Son of God, who
loved me, and gave himself for mea." The object too, after
which he aspires, is altogether unknown to him as an object of
sense : he has never been carried up to heaven, to behold the
gloi-y that is there ; nor has heaven been brought down to him,
that he might know wherein its blessedness consists. But he
believes that there is such a place, and that the blessedness of
it will be an ample compensation for all that he can do or
suffer in the way to it : and therefore " he looks not at the
things which are seen and are temporal, but at the things
which are unseen and eternal V In the whole of his way to
heaven, " he walks by faith, and not by sight.'']

This life, however, involves him in continual con
flicts-
fit is thought, by some, that a life of faith must, of ne
cessity, be very easy, since the person so living has nothing
to do but to believe. But it is no easy matter to go contrary
to the dictates of sense; and to act, in reference to things
invisible, as we would if they were present to our sight. In
living by faith, we are withstood continually by those mighty
enemies, the world, the flesh, and the devil. The world pre
sents to us its temptations on every side, if by any means it
may engage us to follow some object of time or sense, and
relax our pursuit of those higher objects on which our souls
are bent. The flesh too solicits us, and pleads, yea, and strives
and fights for indulgence ; and, being ever present with us, is
at all times ready to betray us into the hands of our enemies,
and to bring us into subjection to its unhallowed lusts. And
need I say, that Satan, too, is active to destroy us? So inve
terate is his enmity, and so powerful his opposition, that all
other enemies together are nothing in comparison of him.
St. Paul says, " We wrestle not against flesh and blood, but
against principalities, against powers, against the rulers of the
darkness of this world, against spiritual wickedness in high
places0." Who can tell what "devices" that subtle foe puts
forth in order to destroy us? His wiles are absolutely innu
merable : they are such as nothing but Omniscience can guard
us against, and Omnipotence enable us to defeat.]

And these conflicts he must steadily maintain—

a Gal. ii. 20. b 2 Cor. iv. 18. c Eph. vi. 12.

2238.] THE GOOD FIGHT OF FAITH. 545

[It is " a good fight" which we have to fight: no contest
was ever so reasonable as this— —or so profitable to the
soul- —or so pleasing to Almighty God— —But

remember, no truce is to be made with any one of our ene
mies: we must contend with them as for our very life. We
are " not to fight as one that," in a fictitious combat and in
sport, " beateth the air;" but with all our might; " keeping
under our body, and bringing into subjection" every appetite d;
and never resting, till " Satan himself be bruised under our
feet6."

In maintaining this combat, we must use " faith" as our
most effectual means both of assault and defence. No other
" shield" have we in comparison of thatf; nor can we find
any better weapon, whereby to withstand Satan*, or subdue
the flesh'1, or overcome the world'.]

To this exhortation the Apostle adds,
II. Secure the Christian's prize-
Eternal life is that prize which is set hefore him.
The conquerors in the Grecian games had only a
corruptible crown for their reward ; but the vic
torious Christian has " a crown of glory, that fadeth
not a\vayk." Yes, " this is the promise that God has
promised us, even eternal life1." To this " he is
called ;" and with nothing short of this should he be
content.

Let us, then, ever keep this in view—

[The sight of the prize held out to them, animated, no
doubt, the people that were engaged in the various contests.
And shall not the hope of eternal life encourage us ? What
could withstand us, if we kept that steadily in view? What
could for a moment fascinate our minds, or what prevail to
damp our ardour in the pursuit of it? In vain would the
world offer its delights, or menace us with its displeasure: in
vain would our corrupt appetites plead for a momentary in
dulgence, or Satan endeavour to beguile us with any promises
whatever. If our eyes were only fixed habitually on the glory
of heaven, we should prove as victorious as Moses himself,
when " he refused to become the son of Pharaoh's daughter;
and chose to suffer affliction with the people of God, rather
than to enjoy the pleasures of sin, because he had respect
unto the recompence of the reward1"."

d 1 Cor. ix. 20, 27. e Rom. xvi. 20. f Eph. vi. 16.

R 1 Pet. v. 8, 9. h Acts xv. 9. ' 1 Jolm v. 4.

k 1 Cor. ix. 2,5. > 1 John ii. 2.5. m Heb.xi.24— 2(5.

VOL. XVIII. N N

54-6 1 TIMOTHY, VI. 12. [2238.

Let us never rest, till we are in actual possession
ofit-

[We must " lay such hold upon it," that none shall ever
be able to wrest it from us : as our Lord has said, " Hold
i'ast that thou hast, that no man take thy crown"." " Look
that ye lose not the things that ye have wrought, but that ye
receive a full reward0." It is only " by a patient continuance
in well-doing that we can attain to glory and honour and
immortality p." " If we draw back, God's soul will have no
pleasure in usq:" nor can we ever be " partakers of Christ in
the eternal world, unless we hold fast our confidence in him
firm unto the endr." In every one of the epistles to the seven
Churches of Asia, the final happiness of the saints was sus
pended on their fighting manfully unto the end, and over
coming all the enemies of their salvation : " Be ye then faithful
unto death, and God will give you the crown of life5."]

To what is here said, let me ADD,

1 . A word of direction —

[" Put on, and keep ever girded upon you, the whole

armour of God1" Yet rely not on any preparation of

your own; but " be strong in the Lord, and in the power of
his might".'' Go forth, like David, in a simple dependence
on your God; and he shall bring your every foe, however
formidable, into the dust before youx. True it is, that you
must be good " soldiers of Jesus Christ," and " quit yourselves
like men," and " war a good warfare." But " the battle is
not yours, but God's." " By his own strength shall no man
prevails" but " he who trusteth in the Lord shall not be
ashamed or confounded world without end."]

2. A word of encouragement —

[It is no just ground of discouragement to any man, that
he is weak: " when he is weak, then is he really strong;
because God will perfect his own strength in his weakness."
Nor need any be afraid because they are young. Timothy
was but young : yet to him was the exhortation in my text
directed. Are any of you fainting by reason of the difficulties
which you have to encounter? Think who it is that is engaged
in your behalf, even Jesus, " mighty to save." Think, too,
what " a cloud of witnesses" are at this very moment viewing
you with the deepest interest, and ready to rejoice in your
success. Think, also, what reflections you will have in a

n Rev. iii. 11. ° 2 John, ver. 8. P Rom. ii. 7.

'i Heb. x. 38. r Heb. iii. 14. s Rev. ii. 10.

1 Eph. vi. 11. u Eph. vi. 10. x 1 Sam. xvii.45— 47.

> 1 Sam. ii. 9.

2239.] THE TRUE USE OF RICHES. 517

dying hour ; when, in the retrospect of your present conflicts,
you will be able to say, " I have fought a good fight, I have
finished my course, I have kept the faith : henceforth there is
laid up for me a crown of righteousness, which the Lord, the
righteous Judge, shall give mez." Above all, think of the
plaudit which in that day you will receive from your Lord and
Saviour : " Well done, good and faithful servants ; enter ye
into the joy of your Lord." It is but a little longer that you
will have to fight. Soon shall you rest from all your conflicts
and from all your labours, and enjoy the kingdom prepared
for you from the foundation of the world.]

z 2 Tim. iv. 7, 8.

MMCCXXXIX.

THE TRUE USE OF RICHES.

1 Tim. vi. 17 — 19. Charge them that are rich in this world,
that they be not high-minded, nor trust in uncertain riches,
but in the living God, u'ho giveth us richly all things to
enjoy ; that they do good, that they be rich in good 'works,
ready to distribute, willing to communicate ; laying up in
store for themselves a good foundation against the time to
come, that they may lay hold on eternal life.

TO inculcate duties, is no less the office of a pious
minister, than to establish principles : nor should he
shew less zeal in the one than in the other. Our
Lord commanded his Apostles to enforce the obser
vance of what men ought to do, as well as the recep
tion of what they ought to believe3' : and St. Paul,
whose zeal was so conspicuous in establishing the
doctrines of the Gospel, evinces in every epistle not
a whit less zeal to bring men under the influence of
its precepts. He even descends to particularize all
the duties pertaining to the different relations of
life, as of husbands and wives, parents and children,
masters and servants, rulers and subjects ; and he
solemnly enjoined Timothy and Titus to do the
same in their respective ministrations. Nay more,
he "charged them" to speak on these subjects with
all authority b; and to press them on the attention of
every distinct class of hearers, so that each might

• Matt, xxviii. 19, 20. b ver. 13, 14.

648 1 TIMOTHY, VI. 17—19. [2239.

fulfil the duties which pertained more immediately
to himself. The rich were not in this respect to be
overlooked, any more than the poor ; nor were they
to be addressed with less authority than the poor.
Timothy, though quite a young minister, was to con
sider himself as speaking in the name and with the
authority of Almighty God ; and was not merely to
exhort, but to "charge," the richest and most power
ful of his flock, and most solemnly to enjoin on them
a conscientious use of their wealth, for the honour of
God, and for the benefit of mankind.

In the charge which Timothy was to give to the
rich, we see,

I. The temptations which they are to avoid —

To fix the standard, and to draw an exact line be
tween those who are " rich in this world," and those
who are not, is no easy task : because what would be
wealth to a peasant would be poverty to a man whose
rank and station in life called for a more enlarged
expenditure. But we shall mark the character with
sufficient precision, if we say, that the rich in this
world are those who possess already, or are able by
their different vocations to obtain, what is sufficient
for their support in that rank of life wherein Divine
Providence has placed them : for all persons so cir
cumstanced have it in their power, by frugality and
self-denial, to appropriate a portion of their income
to the uses that are here specified.

But to persons so circumstanced many temptations
will arise. They will in particular find occasion to
guard against,
1. Pride-

[If from any source whatever a man have acquired an in
crease of wealth, and especially if he have acquired it by his
own skill or industry, he immediately conceives himself entitled
to a greater measure of respect and honour from all around
him. He seems by that circumstance to have attained some
what of intrinsic worth and excellence ; never reflecting, that,
as a horse is not a whit better for the trappings with which he
is decorated, so neither is a man for the splendour with which
he is encompassed. Even good King He/ekiah was led away

2239.] THE TRUE USE OF KICHES. 5 19

with this folly, when the Babylonish ambassadors came to visit
him: and the judgments inflicted on him on account of it,
sufficiently shew how hateful it is in the sight of God.

Yet, such is the infirmity of human nature, that a man of
this description is ready to arrogate also to himself some
superior value even before God. He is now no longer to be
addressed with all that plainness and fidelity which he admitted
when in a lower station. Because " he is full, he is ready to
deny the authority of God, and to say, Who is the Lord0?"
or, if he pay attention to the outward observances of religion,
he does it, not because they are due from him, but because he
thinks it right to set a good example to others; just as if the
duties incumbent on others did not attach equally to himself.
A remarkable instance of such folly and impiety may be seen
in King Uzziahd; who, because he had greatly increased in
military power, conceived himself authorized to invade the
priestly office6. But all such high thoughts of ourselves are
most offensive to God : and therefore we solemnly caution all
of you against admitting them into your minds; and "charge
the rich in particular, that they be not high-minded."]

2. Creature-confidence—

[It is exceeding difficult to possess riches, and not to
trust in them for some measure of security or happiness ; for
both of which we ought to trust in God alone. Our Lord
intimates this: for, when his Disciples expressed their wonder
at that saying of our Lord, " How hardly shall they that have
riches enter into the kingdom of God!" he immediately
explained himself, by saying, " How hardly shall they that
trust in riches enter into the kingdom of God :" by which he
would have them to understand, that very few could possess
them without trusting in themf. "The rich man's wealth is
his strong city," says Solomon8: he fancies himself encom
passed with that which will protect him from evil, and secure
to him the possession of present good. But this is greatly to
dishonour God. He has given us all that we possess : he has
given it to be enjoyed, yea, and richly to be enjoyed : but he
never gave it to be trusted in : he never designed that men
should rest in the gifts, and forget the Giver; or fix on sense
less vanities the regards which are due only to " the living
God" To them belongs nothing but " uncertainty:" they
cannot be depended on for one moment: they may, even
whilst we think ourselves most secure of their continuance,
" make themselves wings, and fly away." Or, if they be
not removed from us, we may in an instant be removed from

c Prov. xxx. 9.

d 2 Kings xx. 12—18. and 2 Chron. xxxii. 25, 20.

c 2 Chron. xxvi. 1(5. f Mark x. :>:{, 21. »•' Prov. x. 15.

550 1 TIMOTHY, VI. 17—19. [2239.

them by Him who said to the rich man, " Thou fool, this
night shall thy soul be required of thee." Let me then guard
you all against "making gold your hope, or saying to the fine
gold, Thou art my confidence ;" for it is a grievous impiety
in the sight of God, and " an iniquity to be punished by the
judge11."]

Wealth is given for far other purposes than these ;
as will be seen, whilst I point out to the possessors
of it,

II. The duties they are to perform-
To be dispensed in acts of benevolence is the true
use of wealth—

[Nothing is given to us for ourselves alone. As the sun
in the firmament possesses not its light and heat for its own
aggrandizement, but for the benefit of the whole creation, so
all that we possess is for the good of those who lie within the
sphere of our influence. It is a talent committed to us b)
Almighty God, who will call us to an account for the improve
ment we make of it. He permits us, as we have before said,
" richly to enjoy" whatever he has bestowed upon us: but
our richest enjoyment of it should be in the exercise of Chris
tian benevolence. We should " do good" with it: we should
be " rich in good works ;" accounting ourselves rich, not in
proportion to what we can amass or spend upon ourselves, but
in proportion to the good which we are thereby qualified to
dispense, and the benefits which we are enabled by it to confer
upon the Church and on the world around us. Nor should
our wealth be disposed of in this way " grudgingly, or of
necessity ;" we should be " ready to distribute, and willing to
communicate ;" precisely as one member of our body would be
to administer to any other that needed its assistance. These
are the dispositions which the rich are to cultivate, and these
the works in which they are to abound.]

Nor is this less their interest than it is their duty —
[By such acts as these " we lay up in store for ourselves
a good foundation against the time to come, and eventually
lay hold on eternal life." In hoarding up money, we lay it up
for others (not by any means knowing who shall actually
inherit it) : but by dispersing it in acts of piety and beneficence,
we store it up for ourselves, rendering that " a firm founda
tion," which was in itself " uncertain ;" and that "eternally"
permanent, which was in itself confined to " this present world."
If the present enjoyment alone were considered, this mode of
disposing of it would be our truest wisdom, since there is an
infinitely richer zest arising from the exercise of love to God
h Job xxxi. 24, 25, 28.

2239.] THE TRUE USE OF RICHES. 551

and of benevolence to man, than from all the selfish gratifica
tions that wealth can ever purchase. But besides the present
satisfaction arising from these sources, there is a full confidence
in the soul that God himself will minister to our necessities in
the time of need1, and an assured hope of his approbation in
the day that he shall judge the world. Not that there is any
thing meritorious in works of charity, or that they shall go
before us to procure for us an entrance into heaven : but
" they will follow usk" as evidences of our faith and love, and
be brought forth before the universe for special approbation
and reward. God has pledged himself, that " what we give
to the poor he will regard as lent to him, and that he will repay
it again1;" not even a cup of cold water being forgotten, but
every the smallest act of kindness being " recompensed at the
resurrection of the just"1."]

Such then being the duty of the rich in relation to
their wealth, I come, in conclusion, to address
to them a solemn CHARGE respecting it-
Brethren, if I were addressing you as persons igno
rant of Christ and of his salvation, I should, notwith
standing I come as an ambassador from God himself,
and speak to you in Christ's stead, be satisfied with
the language of entreaty ; and should " beseech you,
in Christ's stead, to be reconciled to God." But since
ye profess to have believed in Christ, you acknow
ledge your obligation to fulfil his will : and therefore,
instead of beseeching you to make this use of your
property, I solemnly charge you, or, as the word is
elsewhere translated, "command" you", to comply
with his injunctions in respect to these things.

1. If you would approve yourselves upright before
God, fulfil ye this duty—

[Guard against the snares of wealth. Mark the operation
and effect of riches upon your mind. See whether they pro
duce a haughtiness of spirit, or a complacency of mind, as if
they could afford you any substantial comfort : and beg of
God that you may, to your latest hour, be as lowly as the
poorest of men, and as dependent upon your God as are
the ravens, which subsist by his providence from day to day.
Remember, that God is a jealous God ; and that a departure
from this line of conduct will subject you to his heavy dis
pleasure0.

' Ps. xli. 1 — 3. k Rev. xiv. 13. ' Prov. xix. 17.

m Luke xiv. 14. n 1 Tim. iv. 1 1 . ° Mark x. 23, 24.

552 1 TIMOTHY, VI. 17—19. [2239.

God in having imparted more liberally to you than to others,
has conferred on you the distinguished honour of being his
almoners : yea, if I may so speak, of being in his place to your
more necessitous fellow-creatures : and by your cheerful exe
cution of your trust he will judge of your love to him : for
" if you see your brother have need, and shut up your bowels
of compassion from him, how dwelleth the love of God in
you?" Be then like the Saviour himself, who "went about
doing good :" and let it be the joy of your heart so to minister
of your abundance to the poor, that " every ear which hears
you may bless you, and every eye that beholds you may bear
witness to youp." If you be essentially defective in this duty,
you are destitute of pure and undefiled religion*1.]

2. If you would be accepted of God in the eternal
world, be obedient to this command —

[It is remarkable, that in the account which our Lord has
given us of the day of judgment, the discharge or neglect of
this duty are the prominent grounds of the sentence that shall
be passed on the whole race of mankind. Doubtless there
will be many other subjects of inquiry : but still the peculiar
stress laid on the offices of love sufficiently prove, that what
ever else may be brought forward, these must occupy the most

distinguished place1" " Make then to yourselves friends

of the mammon of unrighteousness ; that when ye fail, and go
hence, ye may be received into everlasting habitations8."
" Lay up treasures in heaven, where the bags will never wax
old, and where neither rust can corrupt, nor thieves break
through to steal*." The harvestman scatters, in order to a
future harvest : do ye the same : and know, that, " if you sow
bountifully, you shall reap bountifully :" but, if you cast your
seed with a niggard hand, your harvest will be proportionably
small and scanty". In a word, if you are rich in this world,
endeavour to be " rich towards Godx;" and so act, that God
himself may bear this testimony to you in the day of judg
ment ; " He hath dispersed, he hath given to the poor ; his
righteousness endureth for ever ; and his horn shall be exalted
with honour y."]

P Job xxix. 11 — 13. i Jam. i. 27. r Matt. xxv. 34 — 46.
s Luke xvi. 9. i Luke xii. 33. u 2 Cor. ix. 6.

* Luke xii. 21. y Ps. cxii. 9. with 2 Cor. ix. 9.

END OF VOL. XVIII.

LONDON: — K. CLAY, PRINTER, KRK AD-STKEET-HILI..

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